Category Archives: Noodle Project

Dawn “Dongduo” Hu’s Noodle Narrative: A Life Story Told Through Noodles

Dylan Frank

My mother’s Chinese name is Hu Dongduo (胡冬朵; Winter Blossom) and her English name is “Dawn.” In the early years of my mother’s life, noodles were the food of celebrations and family gatherings. During the early years of the Cultural Revolution, Chinese noodles, for my mother, were a food of love and comfort that came from a place of scarcity and ingenuity. After my mother’s family was exiled to a “May 7th Cadre School” for re-education in Xinyang, Henan Province, however, Chinese noodles were then used as a food of maltreatment and correction. After my mother moved to the United States, Chinese noodles represented a food that was greatly changed but nevertheless slightly less unfamiliar to her. After Chinese immigration to the United States became more widespread, however, Chinese ingredients became more widely available; noodles then became a window to life at home in China. For Dawn today, noodles have now become the food that she most associates with love and comfort. While Chinese noodles have meant different things to Dawn over the course of her lifetime, the noodle has played a significant role in times of trial, scarcity, unfamiliarity, happiness, and abundance.

My mother’s favorite Chinese noodle dish is called da lu mian (打卤面), which translates to “Noodles with Gravy.” While da lu mian is common in Northeast China and can be prepared with simple ingredients, the dish holds a special significance to my mother because the recipe was taught to her by her grandmother. Dawn’s grandmother’s da lu mian takes the form of a “beautiful dish” that is comprised of “pork, mushrooms, black wood ear (tree fungus), golden needles, shrimp, fried wheat gluten, and egg drops” that is eaten together by the family on special occasions like Lunar New Year banquets. Because the dish takes many hours to make, its preparation was truly a labor of love. Kept in our family for many generations, da lu mian has now become our family’s version of chang shou mian (“long life noodles”), or “birthday longevity noodles” as they were called in my home growing up. This dish was enjoyed during family celebrations in China before the Cultural Revolution hit, and it survived the brutality of Chinese history intact.

During the early years of the Cultural Revolution, Dawn’s experiences with noodles were influenced by scarcity but also punctuated by ingenuity and culinary innovation. While there is a saying in Chinese culture that “Not even the most skillful wife can make a stone soup” (qiao fu nan wei wu mi zhi cui. 巧妇难为无米之炊), my mother told me that Aunt Shuwen could do exactly such. For example, one of Dawn’s most memorable food experiences was a homemade noodle soup that Aunt Shuwen prepared during the Cultural Revolution, when proper ingredients were often hard to obtain. Because meat was in limited supply and therefore strictly rationed, it was often hard to gain access to protein in Cultural Revolution China. Since Aunt Shuwen had good guanxi (good “relationship”) with the butcher, however, she was able to gain access to marrow bones, which were not rationed. On a bitterly cold Beijing winter day Aunt Shuwen made soup with cabbage, bone broth, and handmade noodles. To accompany the soup, Aunt Shuwen toasted the mantou, or plain Chinese steamed buns, to a golden brown color on her spotlessly clean cast iron range. The family then all sat down together at the table and ate noodles. My mother said that she can remember the broad smile on Aunt Shuwen’s face to this day when everyone sat down at the table to eat the noodle soup that Aunt Shuwen had practically made from stone.

When I asked my mother how she first learned to cook Xi Hong Shi Ji Dan Mian, another dish that utilizes quite limited ingredients, she told me that it was a neighborhood grandmother who showed her how to make the dish. Because her parents were sent to a labor camp in Beijing for being “intellectuals” (professors), my mother found herself living alone in the family’s apartment building at the age of seven. Her neighbors were the children of other intellectuals who had been sent away. Since one child still had a grandmother there, however, this child’s grandmother taught each of the children how to cook noodles because noodles were the “easiest” dish to make. Consisting of “scallions,” “tomatoes,” and “water,” this version of Xi Hong Shi Ji Dan Mian (“Ji Dan” means “egg”) might sometimes contain “an egg” depending on each day’s rations. Since eggs in China were rationed, my mother said, having even one egg for the Xi Hong Shi Ji Dan Mian was a treat. While such scarcity was common during the Cultural Revolution, the story of how my mother learned to cook Xi Hong Shi Ji Dan Mian showed how she was able to find comfort and sustenance in noodles amidst a challenging set of circumstances.

In Xinyang, Henan Province, however, noodles were a food of meager subsistence that the occupants of the Chinese Academy of Social Sciences May 7th Cadre School, including my mother, were forced to eat on Sundays. Made with an unorthodox mix of  “pumpkins boiled by water and salt” as the “sauce,” these noodles were noodles of punishment according to my mother. They were hard to eat, my mother said, because you could “taste” the strong dislike that went into preparing them. The sense of loathing that was integrated into the noodles themselves (in combination with them being extremely bland) made them hard for the occupants of the labor camp (including my mother) to physically swallow.

When my mother first moved to the United States, Chinese noodles served as a food of unfamiliarity. While noodles reminded my mother of home, the first Chinese noodle dish that my mother had in the United States made her feel even more out of place. My mother’s first experience with a noodle soup in the U.S. was at the Yenching Restaurant in Harvard Square.  According to my mother, it was like the chef had used “beef stew” to try and create a noodle soup. Moreover, instead of being fully “integrated” together like the ingredients of a good Chinese noodle soup, my mother remarked that it was possible to “separate” the individual ingredients like the “cabbage” and the “noodles” quite easily. Lastly, my mother described the noodles themselves as “semi-cold and half-hearted.” After Chinese immigration to the United States increased, however, authentic Chinese noodle dishes then became available in restaurants. Moreover, the ingredients required to make them became more readily available on store shelves. During our interview, my mother said that as Chinese immigration to the United States increased, restaurants and stores could “afford to be authentic.” This change made it so traditional Chinese foods began to coexist with Americanized ones.

With changes in modern Chinese lifestyles, Chinese noodles have evolved significantly for my mother over time. When my mother first learned how to make Xi Hong Shi Ji Dan Mian 48 years ago, she was living in China through a time of great uncertainty and scarcity. Noodles were also still frequently made by hand. When her and I cooked this dish a couple of days ago, however, our Chinese-American Xi Hong Shi Ji Dan Mian contained a comparative abundance of ingredients: three eggs (two poached, one made into egg threads), two whole tomatoes, a quart of chicken broth, sesame oil from Japan, seaweed from South Korea, white pepper from Southeast Asia, and fang bian mian (ready-made dried ramen noodles) from Taiwan. Access to such ingredients would have been considered unimaginable during the period of agricultural scarcity and rationing that coincided with the Chinese Cultural Revolution. While the circumstances surrounding Chinese noodles in my mother’s life have changed in significant ways throughout, noodles have now fully returned to becoming a food of love, comfort, and celebration for her.

Link to Video:

Interview Michael Cheng


  1. When and why did you go to US?
  2. Do you like noodles, do you cook noodles?
  3. Do you remember experience about noodles when you were a kid?
  4. Did you still eat noodles after you went to US?
  5. Besides Chinese noodles, did you also eat other kinds of noodles?
  6. When and why did you come back to China?
  7. After you come back, did you notice any changes about noodles?
  8. Do you still eat Mac and chees now?
  9. Why?
  10. Many thing changes, what does not change?

The name of my interviewee is Ms. May. She was born in Beijing but she spent seven years in the U.S to work and study. Just like most of the Chinese, she considers noodle as a key part of her diet and the Chinese food culture. She has experienced the changes of the noodle culture of China in the past 40 years. It is a great pleasure to have Ms. May as my interviewee and her story reflects the cultural changes of Chinese food.

Ms. May was born in the 60s. When she was a child, China was still greatly undeveloped, where the both the type and quantity of food were spare. Because of that, the government need to manipulate the quantity of food purchased by each individual. Under such circumstances, there was no noodle sold in grocery stores. Instead, each family bought flower and handmade noodles themselves. Unlike potatoes and Chinese cabbage which is plenty in quantity, flower was spare and expensive, and is consider as luxury food. Because of that, the product of flower – noodle was not something you were able to eat every day, and the noodle made by each family tended to be short. Only during spring festival or birthday was Ms. May able to taste such luxury food. Thus, noodle was associated with happiness for Ms. May in her childhood. Much like that for Ms. May, during the undeveloped era of China, noodle is luxurious and was often associated with happiness and holiday spirits for most people.

As the economy of China became more and more developed, the status of noodle in food culture changes gradually. Although still associated with special occasions, noodle was no longer consider rare and luxury. The excitement you got when your family was making noodle faded. Noodle officially became a key part of Chinese people’s common everyday diet. As noodle became more and more common, people were able to buy fresh noodle at grocery stores like other food. During the 70s and 80s, China started to become industrialized. A lot of product that was used to be made by hand started to be able to be produced by machine, including noodle. The noodles that were sold in stores were often made by machine.   Also because flower supply grew, noodle was able to be made longer and longer. People started to associate long noodle with long life. During people’s birthdays, they eat exceptionally long noodle name ‘Long-Life Noodle’, which carries the wishes of having a lone life. As an essential part of the Chinese people’s food culture, noodle is also associated with other Chinese traditional holidays. Every year’s Summer Solstice, Ms. May’s mom would made noodle for the whole family. It’s a tradition that Chinese people eat noodles on Summer Solstice.

During the 90s, Ms. May went to the United States for career reason. During the time she was in the U.S, her habits of eating noodles changes. In the United States, it was hard for Ms. May to buy fresh handmade noodles, so instead she bought dry Chinese noodles. It is a kind of fast food that you can get in Chinese supermarket. Although not as tasty as fresh handmade noodle, according to Ms. May, dry noodles can be preserved longer and is more convenient. During her stay in United States, Ms. May’s diet was also affected by American culture. A new kind of noodle was introduced to her for the first time – Mac and Cheese. She started to make Mac and Cheese for her sons and they liked it. The habit of eating macaroni preserved after she came back to China but was modified. Ms. May found that macaroni is more delicious with Chinese sauce, so she often ask her mom to make Chinese egg and tomato sauce with macaroni. It’s an interesting kind of combination of two different cultures.

As China became more and more developed, the food culture changes once again – people not just pursue the taste of the food but started to value the healthiness. In the past, Chinese people preferred fine noodle that is made by white processed flower. ‘Only rich people were able to afford white noodles’ according to Ms. May. However, after she came back from the U.S., Ms. May found that people started to consume more and more whole wheat noodles. As the quality of Chinese people’s daily life rises, they start to consume more healthy food. Grocery stores start to sell potato noodles or whole wheat noodles. Ms. May found that the healthy noodles are just as tasty as the white noodles.

Over the past 40 years, China changes a lot. Accordingly, Chinese people’s food culture changes a lot. The way noodle is treated changes over time. However, no matter what changes, noodle is still and always will be a key part of Chinese food culture.



Interview Youtube link:

Suman Atluri’s Noodle Narrative with Gloria Mi


For this project, I decided to interview Gloria Mi, a close of friend of mine. Gloria just completed her first year at Oxford College of Emory University and is double majoring in Business and Computer Science. While I have many friends who are familiar with Chinese and/or Italian cuisine, I specifically asked Gloria for the opportunity to interview her because of her extensive knowledge of Chinese cooking and culture. In addition, I had spoken to Gloria on several occasions about the experiences of Chinese immigrants in America, and I was very interested to hear about her own experience alongside her thoughts on how specific foods (such as noodles) affect the immigrant journey from China to the United States. Because Gloria is interning in Minnesota for the summer while I am in Dallas, we decided that an interview over Skype would be best.

Gloria first reflected on her background, stating that she was “born in Xi’an China, but moved to the United States when [she] was two.” She quickly followed up with the fact that her “family is fairly traditional, so [she] grew up attending Chinese school over the weekends that had math, drawing, and [Mandarin language] classes. Even though [she] didn’t visit China very often as a kid, [she] always had relatives over every summer, and [she] thinks that’s probably the reason [her] mandarin is near perfect despite being an “abc” (American born chinese).” This idea of “ABC” that Gloria discussed made me think about the idea of a possible binary between immigrants from China and those Chinese-Americans who are born in the United States. I was curious to learn more about what Gloria thought about this possible divide and see if she had any insight into how food helped her to keep in touch with her Chinese culture while still living in the United States.

When discussing how her Chinese heritage blended with her being raised in China, Gloria explained that “[her] parents moved to America to pursue the “American Dream”, so they always encouraged [her and her sister] to assimilate into the culture, but at the same time remember [their] roots.” When asked about whether there was ever a disconnect between the way she interacted with family at home and with non-Chinese friends outside of the house, Gloria reflected that “this caused some confusion for me as I was growing up, it felt like I was stuck in the middle of two cultures, neither of which fully accepted me.” I was intrigued by this disconnect, as I know firsthand that many first-generation Americans feel this way. While immigrant parents often attempt to have their kids keep in touch with the culture of the parents’ country of origin, many students feel lost when navigating through the schools and other systems in America. When Gloria touched on this, I was immediately interested to learn more about how food helped her ease this disconnect.

Gloria identified food as being one of the main ways in which she bridged the cultural gap between Chinese and American cultures and cuisines. She stated that “in elementary and middle school, kids weren’t super open to different types of food, and Asian food would fall in the category of “weird and smelly” … Even among friends, it was better to find a food that was more socially acceptable for everyone. I feel like the younger me was ashamed of my culture because others pointed out that I was different. Nowadays, I think that people are generally more open and respectable. Food is a global way to connect people, something that everyone can understand.” She also described how her relationship with Chinese food evolved since she was younger. When she was young, she often had noodles on her birthday because her family believed that if one ate long noodles, that they would live a longer life. Other than that, she didn’t consider any underlying meaning to the staple ingredient in Chinese cooking. She stated that however, as she got older, “[she] came to realize it has significance beyond that. The amount of love that went into preparing the noodles, making the dough, hand crafting the noodles, was a silent way for [her] parents to show how much they cared.” In addition, she again identified the noodle as being an example of a food that helped her stay in touch with her Chinese culture.

As I was wrapping up the interview, I was curious to learn more about how Gloria’s growing up in the United States impacted her views on specific types of food. When asked about this, Gloria stated that “I think that growing up in America has definitely broadened my views on food. It’s a melting pot/salad of cultures coming together which means that there are many chances to experience different types of cuisine and cultures. I think that if my family had stayed in China, my life would have been very different, and my experiences with food would also have been very different.” She credited American cuisine to the diversity of different cultures that exist within America and added that while growing up in America has made her grow closer to her culture, it has also piqued her interest in learning more about other cultures and the cuisines that lie within.

My interview with Gloria helped me analyze the immigrant experience in America. I delved into topics such as first-generation Americans’ connection with food and how it helps bridge the gap between connecting with heritage and grasping an American identity. Gloria’s interview also provided me more insight into how the noodle serves as a vehicle for storytelling, not only a major food used in Chinese cooking. Perhaps Gloria summed up the noodle best, in saying that “noodles can represent family, caring, love, harmony  not only in Chinese culture, but other cultures as well.” Noodles and food, as a whole, serve as a connector between people, their cuisines, and their experiences.

Individual Project: Noodles Narratives by Andy Chen of Ah-Ma’s Taiwanese Kitchen Atlanta


I had the pleasure of interviewing Andy Chen, a chef and restaurant owner of Ah-Ma’s Taiwanese Kitchen in Midtown Atlanta. The restaurant has been around since 2014; Taiwanese-American chefs have been pushing the boundaries of the cuisine in incredibly compelling ways. Born and raised in Alabama, Andy shares his story of being raised in the South and tying back to his Taiwanese roots, what his restaurant’s cultural DNA is, and how that DNA is dissolved in his noodle dishes.


The full interview can be viewed here.

Interview Questions:

1. What is your name?

2. What is your background?

3. Did you pick up cooking from your father?

4. Tell me about how Ah-ma’s Taiwanese Kitchen got started.

5. What made you choose metro-Atlanta as the location of your restaurant? What did you aim to achieve, and what were your reasons?

6. What are your top-selling dishes?

7. What is your restaurant’s cultural DNA?

8. How is the cultural DNA manifested in your noodle dishes?

9. How have noodles influenced you? What is your philosophy behind your food?

10. What’s next for Ah-ma’s Taiwanese Kitchen?

11. What is the process of making the bund from scratch? What inspires you to put in so much work?


Understanding Taiwan’s food culture begins with tracking the evolution of its society. Erik Bruner-Yang put it to me this way: “Historically, it’s a young country that has been touched by colonists and warlords.” The Portuguese called it Ilha Formosa (“Beautiful Island”), after one of its trading ships passed by in 1544, and the name stuck for 400 years. Occupation by the Spanish, Dutch, and Chinese ensued over the centuries, and Taiwan’s modern era began in 1895, when China relinquished control of the island to Japan, after the First Sino-Japanese War. In 1945, Japan surrendered Taiwan to the Allies, and in 1949, the government of the Republic of China fled there after Communists took control of the mainland, bringing nearly two million people from various regions with them. Today, the island’s international status is uniquely ambiguous: Taiwan functions as an independent democracy, but is still claimed by the People’s Republic of China.

Like any nation with a turbulent colonial history, traces of Taiwan’s past reach well into the present. Its cuisine retains some Japanese culinary hallmarks —€” penchants for ramen and mochi, a devotion to the aesthetics and utility of bento boxes — but the influx of Chinese mainlanders and their cooking endures as the single greatest food influence. As in any culture, the cooking in Taiwan adopted over time and developed individual character.

Ingredient-wise, umami bombshells like tiny dried shrimp, fermented black beans, and dried shiitake mushrooms animate Taiwanese soups, stir-fried vegetables, and fillings for savory pastries. As you might expect for an island nation, seafood abounds, not just oysters but also clams, shrimp, fish, and squid; pork is beloved as both seasoning and centerpiece. Taiwan produces about 1.6 million tons of rice annually, but immigrants from northern China also brought a taste for wheat that shows up in myriad noodle dishes. Flickers of five-spice, ginger, and white pepper often intensify dishes. Lu rou fan, a dish of rich, simmered pork sauce over rice, also showed up on each restaurant’s menu, and delivered more forthright pleasures. Erway likens the meat sauce to Taiwan’s Sunday gravy. At Ah-Ma’s, the dice of pork was bigger and chewier; at the others the meat was truly ground, the sauce soaking into the rice underneath. Tea eggs, soft and steeped in soy, came on the side to add another dimension. Exceedingly comforting, so easy to shovel down.

“Three cup” chicken, another Taiwanese triumph, has a name that refers to the sauce’s triumvirate: sesame oil, soy sauce, and rice wine. A generous hand with basil leaves at the end helps distinguish the dish from its Chinese analogs. I noticed at restaurants in the San Gabriel Valley that the three-cup treatment wasn’t just reserved for chicken; the sauce did its job on everything from fish head, to (non-stinky) tofu, tripe, chitterlings, and cuttlefish. In Atlanta, Ah-Ma’s doused chicken wings in the sauce. La Mei Zi took a more traditional route, the round chunks of bone-in chicken arriving striated with small, fragrant basil leaves in a casserole dish.

Gua bao, the spongy pork buns, were of course omnipresent, and Ah-Ma’s took the win for the most generous slab of belly meat and a bun appropriately sized for its fillings. I sampled other several other Taiwanese standouts, like crunchy nubs of salt-and-pepper chicken spiked with Sichuan peppercorn and basil or ba wan, a gummy, mochi-like rice flour meatball stuffed with pork and bamboo shoots. Clearly, this was all merely an introduction to the repertoire.

Noodles Narrative with Sandy Lin – Christina Chang

Noodles Narrative

Sandy Lin, a rising sophomore student at Emory, has been part of diverse cultures as a half-Taiwanese and half-Korean. Although she considers Seoul, South Korea to be her hometown, she has lived in several cities, including Nanjing, Shanghai, and Atlanta. Moving around from one place to another, Sandy has been part of myriad societies, cultures, histories, and food, especially noodles. I thought that interviewing Sandy would be a great idea since she can talk a lot about the differences that she sees in the cultural DNA and about the myriad types of noodles that she had first-handed experiences to.

Sandy has been part of both cultures, Korean and Chinese, in celebrating special occasions, and following traditions. Sandy and her parents, despite their ethnicity, grew up in South Korea, which also led them to celebrate both. For example, Sandy talked about the noodles that represent the longevity of individual’s life, mentioned in several class readings, and how she followed the Chinese tradition of eating them for birthdays and New Years. It was unprecedented and fascinating for me to hear it from Sandy that she follows this tradition as I have only encountered this in the readings. Comparing Korean noodles and Chinese noodles, Sandy believed that Chinese often had special occasions where they would have to eat specific noodles, as mentioned earlier, while for Koreans, noodles were mainly eaten on a daily basis regardless of occasions. The tastes are drastically different; jajangmeon is a dish that is present in both Korea and China. It is read as Jajangmeon in Korean while the Chinese call is Jajangmian; almost of the same pronunciation. Although they may look similar, they taste drastically different as the Chinese version is salty and meaty, while Korean version is sweet and more vegetable-based. As Sandy has experienced the myriad cultures, noodles, and traditions I believe that this led her to become the open-minded and multicultural individual that she is today.

There is plethora of countries that have special traditions regarding noodles. As observed from the similarities in Jajangmeon of Korea and China, the cultural DNA and noodles of China have had significant impact from Korea and vice versa. Such phenomenon arises largely due to the numerous invasions, wars, and trades that have been happening between two nations since millenniums ago. Through these encounters, cultural exchange also took place vibrantly leading to such culinary parallelism. Thousands of Korean independence activists during the Japanese occupation in early 20th century resided in China to remotely fight for Korea’s independence. Upon the end of Japanese occupation, they returned back home with much patriotism and various Chinese dishes which exist to now as “Koreanized Chinese dish”. Nevertheless, with her first-hand experience on both Korean and Chinese culinary culture, Sandy is indeed the living example of the historic noodles exchange who encompasses both Korean and Chinese cultural DNA. Seen in readings for class regarding regional differences in pasta for Italy that were due to the invasions from different countries, leading to the cultural changes in the regions, I believe that Sandy’s thoughts can be parallel to these occurrences.

To Sandy, noodles, in general for Chinese and Koreans, are a main sustenance and can represent most eating habits of Asians, along with rice. Regarding the dietary aspects of noodles, Sandy believes that noodles can be a balanced meal. Compared to rice, where it can just be eaten alone, Chinese noodles are mostly eaten with sides, such as vegetables and meat. These combinations can be seen to give you a balanced meal, as a bowl of noodles can give you the amount of nutrition that you would need. These sides that provide the healthy aspect in noodles can also be a factor of showing the socioeconomic class of individuals. For example, years ago, when noodles were even more common than rice, as rice was expensive, the sides would mostly be local and seasonal vegetables for lower socioeconomic class. As society started to change and China became more prosperous, there were different sides that came along with noodles, such as the noodles accompanied by shark fin soup, indicating a higher socioeconomic class. The noodles that were eaten in the past would have been a less balanced meal that those that are eaten today, served with difference sources of protein and fiber.

In the interview, Sandy mentioned that Lanzhou ramen is her favorite noodle dish. Lanzhou ramen has a sentimental value for her as it was a local dish that she ate with her friends when she was in school back in China. It holds a special place in her heart as there are countless memories with her friends grabbing lunch from the store. As she ate the same dish in Atlanta with the same friends whom she shared the bowls of Lanzhou ramen with back in her childhood, the tastes were similar to the ones that she ate back in China; yet, there were subtle differences due to the access of ingredients that were added to the ramen. Although she went with same group of friends to eat ramen that taste very similar, she prefers the noodles that were eaten when she was younger. I believe that this may be due to the atmosphere and accessibility of the noodles. The atmosphere of the noodles is completely different from a street vendor selling their specialty to a fine Americanized-Chinese restaurant with endless air-conditioning. As opposed to her childhood times when Lanzhou ramen was a to-go-to place for daily school lunch, she does not have the same accessibility here in Atlanta, leading to her differing perspectives on the noodles from China to United States.

After interviewing Sandy, I have received a lot of insight from a person who has been influenced by multiple cultures. Sandy’s cultural DNA is rather unique, which can be seen from her interview and experiences that she had until now. From her perspective, I learned about the similar but different cultural noodle distinctions of Chinese noodles in China, Korea, and United States. If given the opportunity, I hope to go and see the differences myself by trying Lanzhou ramen and jajangmian.

Interview Questions –

What is your name and how would you identify yourself ethnically?


Where have you lived? And where is your hometown?


How have the noodles been different in places you have lived?


When and how often did you eat noodles with your family?


Did your family cook noodles often? Is there a family traditional dish that y’all cook?


What does noodles mean to you?


How did noodles affect you culturally?


How do you think noodles affect your diet?


In China what do you think the role of noodles are?


How did the changes in the Chinese society reflect in the noodle dishes in China?


In the span of 20 years that you have been alive, do you think that there were changes in noodles? What do you think have caused these changes? Did these changes affect your diet?


What is your favorite noodle dish and why? Does it have a special meaning or place in your family?


What do you think about the Americanized Chinese noodles? Do you think they are represented well in America? Why or why not?


Do you think that other cultures have impacted the cultural DNA and the noodles itself? Why or why not?


Since you are half Chinese and half Korean, do you think that there are big differences in Chinese noodles and Korean noodles?


JaJangmeon is a Korean version of Chinese noodles. Is it a good representation of Chinese noodles? Why or why not?


If were you were to eat your favorite noodle dish that you mentioned before in China, Korea, and US, how different would they be?