Lifestyle
Meat is central to my cultural heritage. Here's how I gave it up
My earliest memories of food are of family barbecues.
My late father grew up on a cattle ranch in Uruguay, where there are three times as many cows as people. It’s one of the world’s top consumers of beef per capita; Uruguayans eat an average of 200 pounds of meat a year. Meanwhile, my mother is from Kansas City, Mo., which is renowned for its slow-smoked barbecue.
So when I decided to switch to a plant-based diet in 2007, it was an understatement to say that my parents and I were at odds. I wasn’t just cutting out a food group from my diet, but a significant aspect of my cultural identity.
I was born in California in 1989. But when I was three, my family moved to Uruguay. I have an early memory at the butcher where my abuela placed two massive cow tongues — one in each of my hands — and asked me which one felt heavier.
The tongue was for an asado, a cultural tradition started by gauchos (Uruguayan cowboy cattle ranchers) of grilling meat on a parrilla, which is an open-air wood fire outdoor grill. These were occasions where, amid the chatter of our friends and family, my father would encourage me to try bites of mystery meat cuts.
“I grilled these for you with love,” he’d say, leaving me no choice but to try what he’d handed me. Only after I’d taken a bite would he reveal what I’d eaten. A brain, an intestine, a bull testicle.
When we moved to Kansas City about a year later, asados were replaced with sprawling KC-style cookouts. My maternal family is large, so when we go out to eat, there’s usually more than 20 of us. For as long as I can remember, we’ve been loyal to Arthur Bryant’s, a BBQ spot in downtown Kansas City. As a child, I loved eating ribs doused in sweet tangy KC BBQ sauce made with molasses, acidic vinegar and spicy chili powder alongside my cousins.
At 17, I moved to Los Angeles for college. Up until that point in my life, eating meat wasn’t something I questioned. Though I never really enjoyed chicken, turkey or lamb, I consumed red meat often. This delighted my father, who considered that trait to mean I was a good Uruguayan. But despite enjoying red meat, I had no idea how to prepare it. My father was the keeper of the grill, and he held the knowledge of how to select a cut, season and cook it.
The first time I went to the grocery store in Los Angeles, I stood in the meat aisle overwhelmed. It was the summer of 2007 and the U.S. was on the brink of an economic crisis. The slabs of flesh were expensive, and the thought of handling them disturbed me. So I decided not to buy any. That’s how I stopped eating meat. Originally, it wasn’t a decision based on morals, animal rights, environmental conservation or optimal health — I just went with my gut.
I soon found my new dietary choice was a challenge for my family to accept. Two months later, I flew home to surprise my sister for her 14th birthday. When I told my parents and sister I wasn’t eating meat, they were puzzled — my mom had made fried chicken for dinner. They weren’t open to discussing the benefits of a plant-based diet. And their lack of support made me feel misunderstood. But I also decided that it wasn’t their responsibility to cater to my dietary preferences. That night, I filled up on salad and potatoes instead.
I later learned that there were a lot of complicated factors at play in our exchange.
“In Latinx culture, food is central to family and community gatherings,” says Vanessa Palomera, a Mexican-American therapist based in Dallas, Texas. “When someone goes vegan, it can feel like a rejection of the culture or family traditions, which makes it harder for others to accept.”
Food became a pressure point in our relationship. This was especially hard to navigate as a newly independent adult, when I strived to be seen. I wavered a bit in those first few years at family gatherings — especially at Arthur Bryant’s, where I’d give in to the pressure from family and have a single BBQ rib in addition to a heaping plate of beans and fries.
It often felt like my new diet was a nuisance. I felt guilty on Thanksgiving for passing on turkey that had been lovingly prepared as a way to celebrate gratitude. Again, I resorted to side dishes to satiate me. It was hardest to resist my father, who would sometimes tell me how hard he had worked to be able to buy steak for the family. I didn’t know what else to do but have a tiny bite to appease him.
But the older I grew, the better I became about sticking to my plant-based diet. At one family gathering, I attempted to create a vegan-friendly replica of my maternal great-grandmother’s cheese ball — a sphere of cream cheese and ham. Everyone was surprised at how similar my vegan version was to the original, and it was meaningful to me that I could eat something that honored my family’s traditions.
My family members gradually began to accept my diet. At another get-together in my early 20s, I made black bean avocado brownies. One of my aunts bravely ate one with a smile. (Even though they were admittedly disgusting.) But just this small gesture made me feel valued. Years later, one of my cousins even stopped eating meat in my presence out of respect for my diet. These small gestures made a huge impact.
“It’s important for your diet to be respected because food choices reflect your values, beliefs and personal choices,” Palomera told me. “When your community honors your diet, it creates a sense of support, inclusion and acceptance.”
Two years after I gave up meat, I visited Uruguay. My family there couldn’t comprehend my diet. In their minds, eating meat is inherent to our way of life. Their concern came from a place of love. Did I still get enough protein? They asked. It was obnoxious to have my choices questioned, but they weren’t wrong about my protein intake. My vegan options there were extremely limited. I mostly ate fried potatoes and ensalada mixta (a salad of lettuce, tomato and onion). When I could find ñoquis made without egg I would order them with chimichurri sauce.
This diet became unsustainable. And my hunger drove me to take a bite of choripán here and a sándwich de miga there. It felt confusing. These were my favorite dishes as a child and I still enjoyed the taste. At the same time, indulging made me feel horrible. What was I doing this for?
I began to research the principles that drive people to veganism, and it was then that I knew I could not support factory farming’s detrimental impact on the environment. I also wanted to live a life in line with my belief that all animals have the right to live without being raised for human consumption.
Over the last 18 years of being plant-based, my reasoning for not eating any sentient being has been influenced by the Buddhist, Hindu, and Jain philosophy of ahimsa, a belief system that teaches leading a nonviolent life and respecting all living beings. Many folks, myself included, believe that means refraining from consuming animal products.
When I returned to Uruguay a decade later, Montevideo had a burgeoning vegan scene and I was finally able to enjoy plant-based versions of foods typically made with meat such as empanadas, milanesas and even a chivito — the national dish of Uruguay that usually made of mozzarella, steak, ham, bacon and egg.
To have access to my cultural heritage in plant-based form was thrilling — and delicious. And it also helped my family take part in my diet. They joined me at vegan restaurants, where they enjoyed trying our foods in meatless forms. Having culturally relevant vegan food, like vegan chorizos, made it easier to enjoy asados with my family — we could keep the ritual going without sacrificing my personal dietary choices.
I now understand how important that was for my mind, body and spirit. As Palomera says: “Food is tied to our identity, heritage and sense of belonging. It can connect us to our roots.”
Today, many of my family members make an effort to look for vegan-friendly restaurants when we go out to eat and to have plant-based food at home when I visit so I can cook. They’ve come to love the dishes I make, both vegan Uruguayan fare and others I’ve learned how to make while traveling to over 90 countries.
I no longer feel alienated from my culture. Through patience, curiosity and commitment, I’ve found that you can honor your heritage while staying true to your values — one delicious vegan chivito at a time.
Lifestyle
‘How to Rule the World’ explores education and power at Stanford University
Students walk on the Stanford University campus on March 14, 2019, in Stanford, Calif.
Ben Margot/AP
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Ben Margot/AP
When Theo Baker arrived at Stanford University a few years ago, he joined the student newspaper, following the path of his journalist parents, Peter Baker, a White House correspondent for The New York Times, and Susan Glasser, a writer for The New Yorker.
Through his reporting as a student journalist, he eventually broke a story about manipulated data in Stanford President Marc Tessier-Lavigne’s neuroscience research that helped lead to the university president’s resignation.
Theo Baker’s book, How to Rule the World: An Education in Power at Stanford University was released May 19. In it, Baker describes Stanford as a place where proximity to Silicon Valley gives rise to a parallel system of influence, recruitment and money, with investors looking to identify promising students almost as soon as they arrive on campus.
He told Morning Edition host Steve Inskeep there was “a sort of Stanford inside Stanford,” where elite students are drawn into an “alternate reality” of excess and access to cut corners.
In the interview, he discusses how Stanford is not just a university but also a pipeline where status and power can matter as much as ideas.
We reached out to Stanford University for comment and have not heard back.
Listen to the interview by clicking play on the blue box above.
Lifestyle
OTB Takes Full Control of Viktor & Rolf
Lifestyle
How having zero points in tennis — or ‘love’ — came to sound so sweet
The scoreboard shows the results of the women’s singles final match between Iga Swiatek of Poland and Amanda Anisimova of the U.S. at the Wimbledon Tennis Championships in London, Saturday, July 12, 2025.
Kirsty Wigglesworth/AP
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Kirsty Wigglesworth/AP
Fifteen points in tennis? Nice. Thirty, 40 — even better. Advantage — that sounds good. “Love” — that also must be great, right? Well, not quite.
As the French Open rolls on and Serena Williams has announced her return to the sport, maybe you’ve been paying a little more attention to tennis. The sport’s scoring system is notably distinct, and can sometimes be hard to grasp for newcomers. But even tennis aficionados might not know why, or how, “love” became the unmistakable callout for zero points. For this installment of NPR’s Word of the Week, we’re exploring how a word that signifies trailing behind got such a sweet name.
“Love” comes from the heart — or an egg?
It’s hard to pinpoint when the first tennis ball went over the net. Tennis is a derivative of lots of other sports, such as “jeu de paume,” a handball game played in France, said JT Buzanga, the collections manager at the International Tennis Hall of Fame museum.

But tennis became a patented, official sport in 1874, said Steve Flink, a journalist whose tennis coverage got him inducted into the International Tennis Hall of Fame. It has retained its unique, mysterious scoring system ever since.
“By and large, the original system has held up almost entirely,” Flink said.
The use of “love” goes back to the late 18th century, said Jesse Sheidlower, a lexicographer. But it was used earlier than that in card games such as whist and bridge. Before the term made its way to tennis, the sport favored plain old “nothing,” or “nil,” he said.
Why love in the first place, though? Historians don’t really know for sure, but there are a few theories.
The French could have something to do with it. Some historians believe “love” derives from “l’oeuf,” which means “the egg” in French. Because eggs are shaped like zeros, terms such as “goose egg” and “duck’s egg” have been used in other contexts to mean zero, Sheidlower said.
It’s also possible English speakers mispronounced l’oeuf as “love.” But Sheidlower isn’t convinced that’s the answer.
“It’s the French equivalent of an English expression. But since that expression doesn’t appear in French, the French word wouldn’t have been used,” he said.
To be sure, France has had a lot of influence on tennis culture, Buzanga said. For example, “deuce” or a game tied at 40 points, comes from the French word for “two”: “deux.” But he prefers another prominent theory: that “love” comes from the idiom “for the love of the game.” Even if a player hasn’t scored, it doesn’t matter, because their heart is in it. It’s the theory Sheidlower said is the most plausible, because the idiom was used by the English before tennis was popularized.

Another variation of the “love of the game” theory is that the word could have come from the Dutch “lof,” or “honor” — or the Latin “amare,” meaning “to love,” Flink said.
But if tennis’ “love” doesn’t come from a French word, the theory at least has a French sensibility.
“I think the ‘for the love of the game’ is kind of romantic,” Buzanga said.
“Love” probably isn’t going anywhere
Tennis used to be a sport of leisure. The style of play has changed a lot over the years; players are more athletic and competitive, for instance, Flink said. But the rules of the sport are more steadfast, he said.
“There’s this incredible, enduring respect for tradition in tennis,” he said. “Changes are not made easily.”
There has been one major change in modern history: the tie-break. Matches can go on and on because players have to score two consecutive points to break a deuce, or by two games to break a tied set. But the onset of television meant matches would have to get shorter if the sport wanted to capture a larger audience, Flink said.

Change even came for “love.” An alternative sprouted up in the 1970s, and is still used today: “bagel,” named for its zero shape, Sheidlower said. Novices may say “zero,” and insiders will understand what they mean, but they “will needle them about it,” Flink said.
But “love” still prevails.
“People kind of like it,” Flink said. “It’s different. Why say zero when you can say love?”
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