Articles in Tradition
For the last eight months, I have been growing vegetables on a 323-square-foot plot of land rented from a Chinese perma-culture farm on the rural outskirts of Beijing. The farm, organized by a community-supported agriculture nonprofit called Shared Harvest, was based in Changping district nearly 25 miles north of Tiananmen Square.
More from Zester Daily:
“Perma-culture” or “circular farming” integrates animals (pigs, lambs, chicken, fish) and their waste into the ecological loop of growing fruits and vegetables, which in turn feed the animals as well. From the crops I gathered each biweekly visit, I was able to almost entirely sustain myself, minus the tofu, starches and seasoning I continued to purchase from supermarkets. Aside from the obvious nutritional benefits, my first experience managing agricultural land left me feeling ever more thankful. Thankful for the increased knowledge of how food is grown and thankful for the friendships I’ve developed, as well as a renewed appreciation of the difficult work farmers do, worldwide.
Escaping the city for community farms
Just as the back-to-the-farm movement has been picking up speed in the United States, in China there is a similar trend with community farms. I had been receiving food deliveries from the CSA and when they began to rent plots of land, offering to train and provide all necessary tools and seeds, I took the opportunity.
Turns out I was the only foreigner to jump at the chance to lease the land. All the other “gentlemen farmers” were upper-middle-class Chinese, who would drive out each weekend in their luxury vehicles and SUVs with their three-generation families and work their plots together. I, meanwhile, would get myself out there via a crazy combination of bike, subway, bus and foot, commuting up to 2½ hours each way. Still, I remained committed. Many of the other casual farmers, like me, enjoyed the chance to get out of the concrete eyesore that is Beijing, though the air quality was rarely better out there than in the city center. The region’s smog is partly attributed to industrial coal burning around Beijing. Similarly, we plot holders were all looking to ensure a source of safe food for ourselves amid a slew of adulterated food cases in China. In many cases, though, there was a deeper desire to “get back to the farm” where so many Chinese had lived and worked in earlier generations.. In the rush to urbanize, modernize, and become wealthy, many had been left feeling spiritually or socially lost.
It took me months comparing my ugly, unruly first-timer plot to the well-tended ones around mine before I realized that many of these nouveau riche had previously been farmers. It didn’t hurt that they also came with several laborers ready to work: grandparents, their children and then grandchildren all toiling together. While they all played and laughed in groups, I at first went out solo and learned to appreciate the kind of slow, wearying, physically-demanding labor that accompanies manual farming. As a single foreign female sweating and struggling over a plot of land that could easily feed a family of four, however, it meant I was a curiosity who attracted the attention and help of the others on the farm. Generally, this meant the two families of farmers who were hired to live on the land and oversee farm management, focusing especially on the animals, the larger plot, which grew food for CSA delivery, and the kitchen where many groups would eat lunch after a long morning of work. These incredible people taught me the basics needed to grow food.
There were also scores of young Chinese volunteers from universities or recent graduates who came to community farms from around the country looking for a mission to trumpet, seeking a change of pace from exhausting city life, or just hoping to learn a new skill until they found the next job.
Cooking up the bounty
From these two groups — farmers and volunteers — I learned an incredible amount. For one, I had a chorus of Chinese chefs indicating to me how best to cook each surprising new vegetable that would emerge, week by week, from the soil on my plot. For example, radish leaves work well as a leafy addition to a miso or any other soup; and green beans, if the pod skins get too old, can simply be removed and then blanched briefly before getting a good stir-fry with rice.
Additionally, I began to memorize the “qi” quality of each ingredient: those that cause the body to heat up, and those that cause the body to cool. Most intriguing were conversations about the role food plays in our lives, and how modernization has moved humans away from direct access to safe, healthy food grown in a sustainable manner.
In that transition, our knowledge about soil, plants, seasons and how food is grown was replaced by other types of information: food brands, advertising campaigns, famous restaurants and chefs. Deep into these conversations, while weeding the soil or furrowing the field in preparation for sowing seeds, I came to feel united with a certain group of people in our commitment to learning about our food from its source. It didn’t matter that we were speaking Mandarin in Beijing’s rural districts. It could have been any farm on the outskirts of any city, be it New York, Rio de Janeiro or Paris.
Top photo: Manuela Zoninsein and friend Gigi Peng take photos of weeds to try to identify them back home. Credit: Courtesy of Manuela Zoninsein
Everyone knows the holidays are steeped in culinary traditions, but who says you can’t steal from others? Pickled herring from Denmark, for example, defies the usual U.S. holiday fare that goes something like this: Roast a plump turkey for Thanksgiving. Simmer a pot of cranberries for Christmas. Chill magnums of champagne for New Year’s Eve. What happens, though, when you cannot bear the thought of doling out another spoonful of moist cornbread stuffing or pouring another round of cinnamon-dusted eggnog?
When I reach my limit with tried-and-true seasonal dishes, I look to what people in other countries make and eat during this festive period. Considering that my friends’ and family’s backgrounds are an amalgamation of different cultures, I don’t find it a stretch to include a taste of Scandinavia, Great Britain, the Mediterranean or Southeast Asia on my holiday menus.
Over the years, I’ve incorporated English mince pies and plum puddings; meringue-based Norwegian garland cakes; and the anise-flavored Greek bread Christopsomo. I’ve also introduced the Portuguese Christmas Eve staple buddim do bacalhao, or baked salt cod, and the Czech custom of eating baked carp on Christmas. This year, thanks to Danish friends and a recent stay in Denmark, I’ll add pickled herring to the holiday buffet table.
Pickled herring long a part of Danish culture
A staple of Danish cuisine, pickled herring dates to the Middle Ages, when fishermen caught and preserved massive quantities of small, oily-fleshed, saltwater fish known as herring. The fish became a valuable commodity for Denmark, one so important that it garnered the nickname “the silver of the sea.”
More from Zester Daily:
Herring, particularly pickled herring, remains popular in Denmark. You will come across it in markets; at sidewalk food stalls; on koldt bords, the equivalent of the Swedish smorgasbord; and in tony restaurants. Dinners frequently begin with a herring course, and no smørrebrød platter would be complete without pickled herring.
If you’ve not tried this seafood specialty, you’re missing quite a treat. Velvety soft and delicately sweet, it almost melts on your tongue. Rich in omega-3 fatty acids, low in contaminants and garnering an environmental “eco-OK” rating from the Environmental Defense Fund, it’s tasty, wholesome and relatively guilt-free. Even the most diehard herring skeptics must concede that this is one delectable fish dish.
Pickled herring begins with salted herring fillets. The fillets are soaked in cold water for six to 12 hours to remove the saltiness. They are then placed in a marinade, where they usually steep for at least 24 hours.
The basic marinade consists of vinegar, sugar and spices. However, Danish cooks have crafted countless recipes featuring such ingredients as sour cream, chives, mustard, dill, sherry and tomatoes.
For ardent home cook and culinary hobbyist Gilad Langer, no dish tops karrysild, or curried herring. Here curry paste is combined with mayonnaise, sour cream, sliced apple and spices such as crushed coriander and mustard seeds. The herring macerate in this mixture for at least an hour. The mildly spiced fillets are then served atop a piece of lard-slathered dark rye bread with optional slices of hard-boiled egg.
“For the holiday meals, people typically spend some time on making special marinades, while the everyday meals are kept to the common recipes, red [vinegar and sherry], white [plain vinegar] and curry herring. In any case, Christmas lunch and parties always have pickled herring,” says Langer, a former longtime resident of Hillerød, which is 30 minutes north of Copenhagen.
It’s said that a shot of Danish aquavit should be drunk alongside pickled herring and that it aids in digestion, washing the herring down into the stomach. “The aquavit, which means ‘water of life,’ really brings out the fishy taste and is an important part of the social etiquette of the traditional Danish lunch,” Langer says.
Along with aquavit, the fish marries well with a variety of ingredients. Cold, boiled potatoes, sliced onion, egg, tomato, apple, chopped pickle, chives, crème fraiche and a good, cold beer all complement its smooth taste.
Pickled herring is a common filling for open-faced sandwiches, or smørrebrød. For these sandwiches, cooks typically use rye bread as the base. However, rye crackers and flat or whole-grain breads are delicious alternatives. While some Danes swear by lard, others employ the less-controversial butter as their smørrebrød spread.
I encountered the following pickled herring recipe at a heritage festival in the eastern Danish city of Helsingør. Famed for its 15th-century castle Kronborg, which served as the setting for Shakespeare’s “Hamlet,” Helsingør will also be remembered, at least by me, for its extraordinary herring offerings.
For the first marinade:
1 pound skinless, salt-cured herring fillets
8 ounces white vinegar
3 ounces water
1 tablespoon salt
For the second marinade:
8 ounces granulated sugar
20 white peppercorns, crushed
20 whole allspice, crushed
1 large white onion, chopped
1 large red onion, chopped
1 tablespoon grated lemon zest
1 teaspoon ground black pepper
1 bay leaf, crushed
1 small bundle of fresh dill, chopped
1. Soak the herring fillets in cold water for six hours, changing the water once or twice during this time. When finished, pat the fillets dry with a clean cloth.
2. For the first marinade, whisk together the vinegar, water and salt. Place the herring fillets in a shallow baking dish and pour the liquid over them. Cover and refrigerate for 12 hours or overnight.
3. Remove the dish from the refrigerator and drain the marinade into a bowl. In another large bowl, stir together the original pickling liquid and the sugar, peppercorns, allspice, onions, lemon zest, ground pepper, bay leaf and dill.
4. Alternating between layers of herring and marinade, fill a lidded glass jar or container with the fish. Make sure the herring is neatly packed and not floating about. You may need to drain off or withhold a bit of liquid. Don’t skimp, though, on the onion, spice and herb mixture.
5. Seal and refrigerate the container for at least 24 hours or up to three days before serving.
Photo: Pickled herring. Credit: Kathy Hunt
Think “State Fair,” the quintessential celebration of rural Americana as portrayed in Rodgers and Hammerstein’s eponymous musical film of 1945. That’s where I am for a moment when I enter the provisional arched gates of the annual mega-food event in Mistura, Peru. Missing are the rides, the games, the cotton candy, the stuffed animal prizes. But the atmosphere is familiar. Couples stroll placidly, hand in hand, directionless and contentedly sipping drinks. Spotlights shine on hawkers shouting invitations to passers-by. A joyous tranquility is in the air.
More from Zester Daily:
Mistura is the most extensive gastronomic fair I’ve ever seen. It’s Peru’s most important cultural event, and should make every citizen of this brilliant but poor Latin American country proud. The pet project of star chef Gastón Acurio, it is now sponsored and funded by such diverse backers as the state and one big soft drink manufacturer that wants us to think it’s doing redeemable things as well.
Every September since 2008, several performance stages, a huge market featuring more than 300 stands and more than 100 food stalls are set up on an empty stretch of beachfront south of Lima’s center. Only Peruvian cuisine is featured. There’s also an Encuentro Gastrónomico for serious students: presentations, lectures and demonstrations that address the latest trends in the restaurant world, modern society’s relationship with food, and the importance of honoring the environment and its ingredients. It’s a proud celebration of peruanidad, the state of being Peruvian. Everybody from all walks of life goes — at least those who can afford the $6 (U.S.) admission. There were 300,000 attendees in 2012, more this year. And it’s all about food. Nothing makes people happier. Seeing it, talking about it and, of course, eating it.
A welcome message from star chefs
The Encuentro Gastronómico features star chefs and gastronomes from all over the Latino world who expound on their particular culinary identities. This year, the guest of honor was Chef Alain Ducasse, who kick-started the fair with a presentation on the importance of healthful eating, extolling the virtue of quality ingredients and the evils of junk food. We knew that. But it’s good to hear it from the mouth of a gastronomic demigod. Later, Acurio presented his new initiative called “Salsa,” which “aims to unite Latin American cooks and share experiences and knowledge.” Preaching to the choir? Perhaps, but necessary in a food world still dominated by Europe and the U.S.
The fair is divided into two main areas, the Gran Mercado and the food stalls. The market, under a huge tent, celebrates all products Peruvian. There are booths dedicated to quinoa (black, red and white), bread, chocolate, olives and, of course, potatoes. Hundreds of them, millions it seems. The vendors are men in brightly colored, hand-embroidered suits and women wearing traditional clothing, hair in braids, topped with what look like hipster hats. They offer purple, red, yellow and white potatoes, little black squiggly ones, large round polka-dotted ones. They’ve schlepped them from the far corners of the Andes in sacks. One proud indigenous lady, her pretty denim-clad daughter looking on, cuts open a yawar huayco to show me its royal purple interior — blue black juice drips down her weathered hand. I want to buy them all; airline/border restrictions hold me back, but I purchase a few kilos anyway.
Eater’s haven at Mistura
A light sea breeze starts to waft through the market tent, carrying with it the incense of the kitchen. The mundos (worlds), as the food stand areas are designated, gently beckon. My heart starts pounding. I need to eat everything. How am I going to do it? There’s no time, no stomach big enough. I’m afraid to blink, fearful it will all disappear. It’s a virtual eater’s heaven. Stands are divided by region. Mundo Amazónico offers various preparations of the freshwater fish paiche, fragrant tamales of rice seasoned with fresh turmeric called juanes, and to wash it all down the hot pink juice of the camu camu, a jungle fruit with a wildflower-like fragrance.
I forget that we’re not in Mexico and norte doesn’t mean the deserts of Sonora and Chihuahua. The north of Peru is warm and heavily influenced by indigenous culture. The signature dish of this area is seco de cabrito, a stew of goat flavored with black corn “beer,” cilantro, oregano, and fresh and dried chilies. The meat is tender and fragrant, like a mild Indian curry.
In the Mundo de Ceviche section I choose the busiest stand and order a classic tiradito de pescado: thin strips of flounder are showered with spiky leche de tigre, perfumy lime juice with a bit of ground fresh ají, a yellow chili. It’s like sashimi, softer and subtler than Mexican ceviche, masterfully made.
In Mundo Limeño I can’t resist sampling Doña Chela’s aji de gallina. The doña smiles maternally while efficiently ladling out Peru’s comfort dish to adoring fans. Chicken, cooked in beautiful hand-polished earthen pots, is bathed in a velvety cream sauce thickened with bread and augmented by mildly picante roasted yellow peppers. At this point I’m no longer hungry, but I get a plate anyway.
Peru’s lexicon of cooking includes what has been labeled Nikkei, the melding of Japanese and home traditions utilizing local ingredients. It is proffered at El Mundo Oriental, several of whose stands combine fresh fish corn, ají peppers, yucca and potatoes in new ways. Another popular food category here is chifa, a simplified Chinese adaptation of stir-frying that is found all over Lima.
A crowd magnet
I skip past the Mundo Oriental in order to leave room for grilled chancho, the most popular dish of all. In the Mundo de las brasas (world of the coals), long lines of hungry eaters wait patiently while workers stoke huge, medieval-looking wood fires to roast whole, midsized pigs. Pork-infused smoke permeated this crowded section — the sweet aroma turning even the head of a near-vegetarian. I wait until shortly before closing when I finally procure a plateful of the divinely tender chopped meat. My stomach says “enough already” but my senses reply, “Go for it!”
Peru is now in a gastronomic boom; its culinary traditions have become known around the world in recent years. Street and market food are unparalleled, comparable in scope and quality to that of Mexico or Thailand, and its burgeoning high-end restaurant scene, with its myriad fusions of deep-rooted traditions, is fascinating.
I leave happy, sated. That’s how a visit to a country fair should be.
Top photo: Potatoes add a splash of color at Mistura food fair in Lima, Peru. Credit: Nicholas Gilman
Mexico is at the center of corn biodiversity, which strengthens the ecosystems that sustain the land and its inhabitants. Just as indigenous people, like the native Californians, possessed a deep knowledge of oak management and acorns, in Mesoamerica the same is true for corn. Zea mays, the Latin binomial for corn, is the literal foundation of many Mesoamerican cultures. Maize is at the core of many creation stories from pre-contact time to the present. Individuals are not only made of corn, but people make corn. Corn is one of the few staple crops that require human intervention to reproduce. Yet corn’s biodiversity is under siege.
“Dignity. Good white corn is part of a dignified life,” declared a Mexican store owner about the importance of corn in her culture, according to Elizabeth Fitting. Fitting is the author of “The Struggle for Maize: Campesinos, Workers, and Transgenic Corn in the Mexican Countryside.” She conveys the nuanced layers of the transgenic corn debate. And she shines a light on the disadvantages of neo-liberal trade policies in Mexico. Since the implementation of the North American Free Trade Agreement, or NAFTA, she reveals — through story and data — how small land holding farmers’ ability to maintain biocultural diversity of Mexican corn varieties (criollos) is threatened.
Since the start of NAFTA, Mexico imports U.S. yellow corn to meet the appetite of its growing livestock industry. When local farmers do not grow enough of their preferred white corn — due to a lack of rainfall or access to well water or the effects of climate change — they purchase yellow corn, normally meant for animal feed. Making matters more difficult? Studies in Mexico have identified genetically modified corn strains mixed into the local (criollo) landraces. If transgenic corn spreads to multiple local landraces, the potential to wipe out the biodiverse base, and the corn industry, is real, according to Sin Maiz, No Hay Paiz. (“Without Corn, There Is No Country” is a campaign, founded in 2007, that supports food sovereignty, in particular non-GMO foods, and the sustainable revitalization of rural Mexico.)
Mexican corn farmers fighting to keep traditional methods
The debate about transgenic corn has only escalated since the 2011 publication of Fitting’s book. Activists in the Mexican states of Oaxaca and Chiapas declared 2013 the year of anti-GMO corn. To that end, a judge recently disallowed any trials of transgenic corn in Mexico.
More on corn:
Nixtamalized white corn, an alkaline soaking process to improve the nutritional quality of corn, is a sophisticated practice developed centuries ago and not transferred to Asian, African and European countries when corn colonized those lands.
For additional reading resources on corn cultures in the Americas, check out:
More from Zester Daily:
Despite the extra expense, many, especially elder, farmers still grow their own corn in the milpa system for food security. (Milpa is defined as a field intercropped with three principal species: maize, beans and squash, often with other minor species, and in which edible leafy weeds, locally called quelites, are tolerated and harvested.) In a recent phone interview, Fitting reminded me of her conversation with the Mexican storeowner in the cradle of corn diversity, the Tehuacán Valley in the state of Puebla, north and west of Oaxaca and Chiapas, respectively. “We grow [white] corn because we want to have good, soft white tortillas. They do not turn out the same in the city. In Mexico City (where yellow corn or non-nixtamilized yellow corn is used), a truck carrying masa (dough) comes around as if it were mud. It’s even uncovered! They say we live like animals here in the countryside, but in the city, they eat like animals!” Her words resounded with taste, dignity and self-reliance.
So the tortillas you eat, whether in Mexico or North America, might not be made of white corn flour anymore. Moreover, the nixtamilization process has been essentially eliminated in mass-produced masa flour. Not only do you get a different-tasting corn, but you also eat tortillas with less bioavailable nutrients.
Two Chicana professors, Luz Calvo and Catriona R. Esquibel, founded the Facebook page Decolonize Your Diet. During a Skype conversation with both professors, I learned their Facebook page grew out Calvo’s desire to help a student eat a more healthy diet and learn basic cooking skills. The page quickly exploded, and a blog followed. Calvo, an associate professor of ethnic studies at California State University East Bay in Hayward, Calif., says her students are predominantly first-generation Americans. On campus one day, students were selling Krispy Kremes to raise money.
Shocked, Calvo countered, “I’d love to support you, but how could you sell and eat such unhealthy food?” Her students rebutted, “But this is healthy, professor, there are no transfats!” From these exchanges, Calvo decided to teach a new course called Decolonize Your Diet. She described the class as “simply beautiful.” For example, she told of two Chicana sisters, originally from the state of Guanajuato in Mexico. “They made delicious sour tamales for a class requirement,” Calvo recalled. “Shaped like jelly rolls, the tamales overflowed with chilies and cheese.” Suddenly Calvo’s idea that only a few types of tamales could exist expanded.
Her partner of 16 years, Esquibel, an associate professor of race and resistance studies at San Francisco State University, reminded me that in the Mexican codices, specifically the Florentine Codex, there are multiple descriptions of tamales with chia seeds, pumpkins or peanuts, shaped like seashells, or rounded. “There is no one way to make tamales in the codices,” she emphasized. “In fact there is a feeling of experimentation and joy in food expressed throughout. We both seek to remind, teach, revitalize and celebrate our ancestral foods.”
A gift that grows
Those same sisters gifted Calvo red-dent corn to grow in her Oakland garden. (You can hear Luz on a recent Latino USA podcast talk in her garden and kitchen.) Calvo is growing them out, drying most and saving some for the next planting season. Soon she will prepare nixtamalized red-corn masa for tortillas. If you can’t wait, read their article on how to nixtamalize your white or yellow corn and make tortillas. And like Calvo, a cancer survivor, perhaps connecting to your food from inside the earth to inside your body will nudge you just a bit closer to health and healing.
Top photo: Corn on the cob at a street festival in New York City. Credit: Sarah Khan
This article was partially underwritten by the The Christensen Fund, a nonprofit organization, dedicated to biocultural and agricultural diversity of marginalized people and landscapes globally.
The global importance of Slow Food — the food activism movement that was born in Italy in 1986 — continues to spread. Its South Korean chapter — in collaboration with the city of Namyangju and Slow Food International — recently staged an ambitious and highly successful event, AsiO Gusto, the first of its kind to be held in Asia. The impressively organized festival hosted 500,000 visitors over six days.
“Our goal was to gather over 400 artisan food producers and cooks from 40 countries within Asia and Oceania under one roof, to celebrate their diversity and to spread the word about the many unique foods we have in Korea,” says Kim Byung-soo, a member of Slow Food’s International Council and one of AsiO Gusto’s main organizers.
More from Zester Daily:
AsiO Gusto (the capital “O” stands for Oceania) took over a large, modern youth sports center on the outskirts of Namyangju, a city southwest of Seoul that is home to the world’s first organic agriculture museum. Three vast tents pitched on pristine artificial turf pitches formed the nucleus of the show. Each pavilion had a subject: South Korea’s featured more than 100 Korean products, including fermented, eco-friendly and local foods. The International Pavilion focused on foods from 32 Asian and Oceanic countries, including marvelous dried fruits from Afghanistan; Rimbàs black pepper from Malaysia; Palestinian olive oil; Nagasaki yuko vinegar from Japan; Indonesian coconut sugar; Tibetan plateau cheese; heirloom rice from the Philippines; raisins from Iran; Georgian wine and taro and yam from New Caledonia. It also housed six international restaurants and a taste workshop. The “Theme” Pavilion showcased some of Slow Food’s most important projects — the Ark of Taste, Presidium seeds and A 1,000 Gardens in Africa — as well as South Korean temple food and local Slow Food educational activities.
Outside, a large, lively area was given over to street-food stalls from South Korea and beyond: vendors cooked everything from barbecued pork and griddled mung-bean pancakes — made from freshly stone-ground soaked beans — to ash-roasted soya beans and Indian naan breads baked on the spot for thousands of visitors exploring the festival’s “streets.”
An organic vegetable garden was grown on the site, with neat rows of rice, amaranth, squashes and beans on display for the thousands of schoolchildren who visited the fair to learn from. They were also encouraged to enter a walk-in beehive — though not before they’d been covered from head to toe in protective netting; their anxious mothers waited outside until they re-emerged, sting-free. A jovial South Korean farmer made narrow baskets for holding hen’s eggs from rice straw, and used his docile brown cow to give children rides on a converted plow.
Elsewhere, in a gym-turned-hall, visitors attended authoritative conferences on the culture of fermented food, animal welfare and food justice; or witnessed the Korean tea ceremony enacted like a synchronized dance by seven beautifully groomed women in long, traditional dresses, accompanied by their distinctive songs. Music is ever-present in South Korea, from the national passion for karaoke to the lively displays put on during the festival by entertainers from the South Korean armed forces who sang everything from pop to opera and even performed magic tricks on the baseball field where families picnicked and rested in the shade of gazebos.
Buddhist monks’ temple cuisine
One of the most fascinating Korean stands was dedicated to the temple cuisine of the country’s Buddhist monks. Under the discerning eye of the Venerable Dae Ahn, this display showed the remarkable diversity of natural foods — cultivated and wild — the monks eat during the year. Their diet is meat, fish and dairy free, and also avoids foods from the onion family (they’re considered too “hot”). Yet the range of fresh and fermented foods the monks enjoy is impressive.
“In our Buddhist practice, we learn how to cultivate and cook our food,” says Dae Ahn, who also runs the Balwoo temple food restaurant in Seoul. “It’s a central part of our daily lives and is connected to our philosophy of harmony and patience. After all, nothing could be slower than the fermented foods — some of them aged for up to 20 years — that we use to complement our fresh, seasonal ingredients.” The monks also make use of hundreds of wild foods, including pine needles, lotus root, burdock, mushrooms, ginko nuts and acorn jelly. “Our lives, livelihoods and the entire universe change according to what we eat,” she says.
Fermented foods still integral to Korean cuisine
Fermented food is a staple of Korean cuisine and was at the festival in all its guises. Fermented ingredients range from soy sauces to bean and chili pastes (doenjang and gochujang) and kimchi. Best-known as a fermented cabbage dish enlivened with ginger, chili and garlic, kimchi can be made from dozens of vegetables and plants. Traditionally, each farm or household stored its fermenting foods outdoors in large, dark brown ceramic jars. Many still do. Kimchi is served at every Korean meal as a side dish and digestive aid. Fermentation was an important way to preserve perishable ingredients in pre-refrigeration times. These foods are still key elements of the country’s rich food culture.
As with all Slow Food events, the message goes well beyond the simple enjoyment of food to learning about its myriad cultures and sources, and to defending our right to food that is good, clean and fair, as Carlo Petrini, the movement’s founder, maintains. For a first-time visitor to South Korea, AsiO Gusto offered a stimulating chance to experience Korea’s complex, delicious foods and to feel closer to the many heroic artisan food producers from Asia and Oceania who attended it. For anyone interested in attending, the next AsiO Gusto is already being planned for 2015.
Top photo: A young girl studies the Buddhist temple food display at AsiO Gusto. Credit: Carla Capalbo
For weeks I have been incubating ideas about what in my repertoire I might suggest for your Thanksgiving table. With all that’s abuzz in the food press about dry brining turkey and gussying up pumpkin pie and such, I have decided not to go anywhere near the subject for fear of dishonoring the true spirit of Thanksgiving with ideas about Venetian roast turkey with pomegranate or savory speck-flecked pumpkin pie encased in a rosemary pastry crust.
More from Zester Daily:
I’ll admit I’m not entirely certain what that American spirit is because there is no precise record of the menu on the auspicious day in 1621, auspicious, that is, for the newcomers. While I am as fond of the proverbial bird and all the trimmings as anyone, I haven’t yet swallowed my grammar-school lessons about how it all went down at Plymouth Rock between the Wampanoags and the dour lot of newcomers.
Pilgrims getting creative with pasta
For the benefit of those who, like me, are skeptical of the official version of Thanksgiving history, let me quote how my favorite American writer on food topics, Calvin Trillin, crusader for changing the national Thanksgiving dish from turkey to spaghetti alla carbonara, recounted the story to his children, as told in a 1983 essay in “Third Helpings.”
“In England, a long time ago, there were people called pilgrims who were strict about making sure everyone observed the Sabbath and cooked food without any flavor and that sort of thing, and they decided to go to America, where they could enjoy Freedom to Nag. … In America, the pilgrims tried farming, but they couldn’t get much done because they were always putting their best farmers in the stocks for crimes like Suspicion of Cheerfulness.
“The Indians took pity on the pilgrims and helped them with their farming, even though they thought the pilgrims were about as much fun as teenage circumcision. The pilgrims were so grateful that at the end of their first year in American they invited the Indians over for a Thanksgiving meal.
“The Indians, having had some experience with pilgrim cuisine during the year, took the precaution of taking along one dish of their own. They brought a dish that their ancestors had learned many generations before from none other than Christopher Columbus, who was known to the Indians as ‘the big Italian fellow.’
“The dish was spaghetti carbonara made with pancetta bacon and fontina and the best imported prosciutto. The Pilgrims hated it. They said it was ‘heretically tasty’ and ‘the work of the devil’ and ‘the sort of thing foreigners eat.’ The Indians were so disgusted that on the way back to their village after dinner one of them made a remark about the pilgrims that was repeated down through the years and unfortunately caused confusion among historians about the first Thanksgiving meal. He said, ‘What a bunch of turkeys!’ ”
The real deal with spaghetti alla carbonara
I feel compelled to make a few comments about Trillin’s account as to the nature of the first Thanksgiving Day dish. Everyone knows that recipes, when they migrate from their country of origin to a foreign kitchen, undergo transformation as much as people do. By Trillin’s account, only a few generations after the native dwellers had gotten their hands on it, they had already embellished it, gilding the lily, so to speak, with characteristic American excess so that it would have been hardly recognizable to Cristoforo Colombo who, like every other Italian, suffered the indignities of name change upon reaching the shores of America.
If we are to believe the account, the Wampanoags’ version included two kinds, not one kind, of cheese, and two kinds of salumi. No doubt the spaghetti wasn’t imported. It’s a good thing Italy’s famous native son wasn’t around to see it, or later incarnations that plied the dish further with cream, wine, broccoli and even caviar. Everything but the kitchen sink was lavished onto the once-humble progenitor that was named, or so some think, for the Roman carbonari, men who worked in the forests burning wood to make charcoal.
Probably there is no dish whose origins are as mysterious. Of course, some say the carbonari invented it. By other accounts, Italian women concocted it when presented with bacon and egg rations by American soldiers during World War II. I am assured by reliable sources that it is an ancient dish with roots in the kitchens of the norcini, famed pork butchers of Umbria. That theory would add a bit of credence to Trillin’s pre-Columbian explanation, which is as well founded as any I’ve seen.
What is undisputed is that the mother recipe was a simple affair born in the porky lands of Rome or Umbria, of strand pasta, guanciale or pancetta, egg and sheep cheese, initiated with extra virgin olive oil.
If we are to entertain Trillin’s tale, by the time the Wampanoag were making it in Plymouth, the dish had evolved into the first example of Italian-American cooking, which, as we all know, is as far from the real thing as Plymouth is from Rome.
In any case, the recipe ingredients and method presented here are considered by Italian historians to be the authentic version. Viva true spaghetti alla carbonara and Happy Thanksgiving to all.
The Authentic Spaghetti Alla Carbonara
As with any Italian recipe for pasta, it is necessary to use imported Italian pasta, which is unequaled for its ability to retain a wheaty flavor and elasticity throughout cooking, thus delivering a true al dente result. The recipe is marvelously simple and a revelation to anyone who has not experienced the true spaghetti alla carbonara, as long as it is followed precisely. That means no substitutions, no straying from the instructions, no ad-libbing and no succumbing to last-minute flights of inventiveness. Even if you were to wind up with something tasty, it wouldn’t be the original. If you’re after authenticity, this is it.
5 extra-large eggs, beaten
¾ cup freshly grated aged pecorino romano
Sea salt and freshly ground black pepper
4 tablespoons extra virgin olive oil
½ pound guanciale (unsmoked cheek bacon) or pancetta, thickly sliced and diced
1 pound imported Italian spaghetti
2 tablespoons kosher salt
1. In a bowl, combine the beaten eggs with the grated cheese and season with sea salt and pepper to taste.
2. Select a serving bowl for the pasta and keep it warm.
3. In a skillet large enough to hold the cooked spaghetti after it’s drained, warm the olive oil. Add the guanciale or pancetta and sauté over medium heat until nicely colored and crispy around the edges but still chewy (those bits burn awfully fast, so stand over the pan until they’re properly browned, not burnt). Turn off the heat and set aside the pan in a warm spot on the stovetop.
4. Fill a pot with 5 quarts water and bring it to a rapid boil over high heat. Add the spaghetti and the kosher salt together and stir. Check package instructions for cooking time. Cook, stirring frequently, until the pasta is 2 minutes away from being al dente. Drain it, reserving about 1 cup of the cooking water. Transfer the spaghetti to the skillet with the guanciale or pancetta and toss over low heat. Add ½ cup or so of the cooking water to moisten and loosen up the tangles. Simmer until the water is nearly evaporated.
5. Remove the skillet from the heat, transfer the pasta to a serving bowl, and immediately add the egg and cheese mixture while the pasta is steaming hot, tossing vigorously to distribute the egg mixture while making sure it does not coagulate into scrambled egg. The temperature should not exceed 160 F, though it’s not easy to take a reading of it. If the pasta seems to be dry, add more of the reserved cooking water to loosen it up. Serve at once, passing the pepper mill at the table.
Top photo: Spaghetti alla Carbonara. Credit: Hirsheimer & Hamilton from “Italian Home Cooking,” by Julia della Croce
Have you ever reflected on who you really are? Not from a psychological perspective, but from an ethnic and ancestral one. I believe that food is among the first elements that connects us to our past and defines us.
More from Zester Daily:
Thanksgiving is a perfect time to truly ponder our connection to our ancestral foods. We are a nation of immigrants. While we embrace and give thanks as a nation, many of us also give a nod to our roots with our family Thanksgiving recipes.
I can relate to this firsthand. I grew up in a three-generation household with my Italian grandparents and my parents. Food was the centerpiece of our existence. My Nana and Baba were always referring to their parents and grandparents.
The discussion often centered on food and recipes. Or, what it was like back “then,” when the family had come over “on the boat” and settled in the Bronx. They described the hardships they faced. But somehow I know they also romanticized it a bit. It seemed that “back then” always was better than “here, now.” What they were really saying was they cherished those memories. Their stories of food and meals were how they defined themselves.
Italian specialties to appreciate a new life in America
As a child, I heard stories of how the relatives all pitched in to make the Thanksgiving feast, which was really an Italian-American feast. I’ll never forget my grandmother’s mantra, “Many hands make for light work.” Turkey, by the way, was an optional. All the foods came from recipes and techniques handed down through generations.
A typical menu consisted of an antipasto, a soup course, some pasta with meatballs and gravy or my favorite, manicotti, a roast of some sort with vegetables, nuts and fruit for dessert along with Italian pastries from a nearby bakery.
My mom, to this day eschews the turkey. It just isn’t her idea of Thanksgiving. For my ancestors, Thanksgiving was a time to reflect on how grateful they were to be here in the United States. However, they clung to their ancestral roots like a worn, cozy baby blanket by serving their time-tested heritage foods.
Family Thanksgiving recipes that connect to our roots
My story is not unique. I’ve interviewed scores of people who bring their ethnic foods to their Thanksgiving table to honor their ancestral traditions. A family recipe brings a wonderful sense of nostalgia, love, belonging, connection and roots that cannot be denied.
Take Brazilian-born Ellie Markovitch, for instance who now lives in Troy, N.Y. She makes her Brazilian cheese bread, pão de queijo, on Thanksgiving to keep her food roots alive.
“We celebrate the Thanksgiving meal with recipes and stories from around the world,” she said. “That is because all the members in our family were born in a different country. I was born in Brazil; Dmitri in Estonia; Lina, who is 5, was born in France; and Lara, 2, was born in the U.S.”
There’s also Loring Barnes, a 10th direct descendent of William Bradford, the Plymouth Colony governor at the first Thanksgiving, makes her family’s acorn squash recipe and the Barnes family’s baked chocolate pudding — both recipes can be linked to her pilgrim ancestors.
So, in preparation for Thanksgiving, I beckon you to walk down food memory lane with your relatives and discover, if you haven’t already, those foods that connect you to your past. Perhaps adding an ethnic dish to the menu and the story behind it will become the bridge to your past and future. These foods will help define who you are.
Barnes Family Baked Chocolate Pudding and ‘Ice Cream’ Sauce Topping
This cake was elicited from Loring Barnes, “I am having a food memory.” This is the essence of Heirloom Meals — making and eating food that transports us to a great memory! I confess, this may be my favorite recipe and it’s a keeper. This dessert will please chocolate lovers and then some. It is the perfect combination of textures and is worth the indulgence.
For the chocolate pudding:
3 squares melted baking chocolate
½ cup sugar
1½ cups milk, divided
½ cup unsalted butter, room temperature/softened
2 eggs, beaten
2 cups flour
1 teaspoon baking soda dissolved in 1 tablespoon water
½ teaspoon salt
1 teaspoon vanilla
For the ‘‘Ice Cream” sauce:
1½ cups sugar
⅔ cup melted unsalted butter (warm not blazing hot so it won’t “cook” the egg)
2 eggs, beaten
¼ teaspoon salt
1 teaspoon vanilla
2 cups fresh cream, whipped
Optional: ½ shot of Gran Marnier
For the chocolate pudding:
1. Heat oven to 325 F.
2. Grease and flour a Bundt or tube pan. (A Bundt with flutes is the prettiest and defines your slices).
3. In top of double boiler combine chocolate, sugar and ½ cup of the milk. Mix and stir until it thickens, remove top from heat, allow to cool.
4. In large mixing bowl or stand mixer combine butter, eggs, flour, baking soda and water mixture, salt, the remaining 1 cup of the milk, and vanilla.
5. Add the chocolate mixture to above, combine until completely mixed but don’t over beat.
6. Pour batter into prepared Bundt pan, bake 1 hour on the middle rack. Cool and remove from pan.
7. The pudding should be kept moist, so keep the pudding covered with foil or plastic wrap so it doesn’t dry out. Be careful not wrap so tight so that you the baked pudding sticks to your wrap. A Tupperware cake container is fine, but I still wrap it a bit within that storage.
Tip: I like wraparound soaked baking strips for even baking. This is also a way to create moisture without a water bath.
For the “Ice Cream” sauce:
In large mixing bowl or standing mixer blend ingredients together, pouring in sugar and butter so that the warm (not hot) butter will somewhat dissolve the sugar during the blending. Refrigerate until serving. Add the Gran Marnier, if you’re using it.
Serve baked pudding gently warmed in low-temperature oven. I dust with confectioners’ sugar on the plate, but this is optional. Slice, generously dollop with the hard sauce.
“Pão de Queijo” (Cheese Bread), courtesy of Ellie Markovitch
Known as the national treasure of Brazil, this cheese bread recipe is amazingly simple. Ellie adapted it from her mother’s recipe because in the U.S. we don’t have the same ingredients that are available in Brazil. It has just three ingredients. Made with yucca flour, aka tapioca flour, they are gluten-free. Ellie shared three tips with me: Once they are in the oven, you cannot peek for 30 minutes, or the rolls will collapse, so no peeking. Also, they are best eaten hot out of the oven. And last, double or triple the recipe because one batch will get eaten before it reaches the table.
1 cup of sour cream
1 cup of finely grated Parmesan cheese
1 cup plus 2 tablespoons of yucca flour
1. Heat the oven to 350 F.
2. Combine the sour cream, cheese and 1 cup of yucca flour.
3. Roll the dough into small balls in the palm of your hand, using about 1 heaping tablespoon of dough for each. Use the extra 2 tablespoons of yucca flour to prevent the dough from sticking to your hands.
4. Place the dough balls on a parchment-lined cookie sheet and bake in the middle of the oven for 25 to 30 minutes Remove from oven and serve immediately piping hot.
Top photo: Pão de Queijo Brazilian cheese bread. Credit: Carole Murko
My first serious cookbook, “European Peasant Cookery,” published in the United Kingdom in 1984 and still in print with Grub Street, was published in the U.S. the next year as “The Old World Kitchen.” Now, it is again available in the U.S. in print, in a splendid new edition from Melville House.
Initial research, a matter of filling gaps because I’d already been collecting raw material for years, was conducted among the shelves of London Library’s Topography section. (I’d already exhausted Cookery.) There, I quickly discovered that the only authors of 19th- and early-20th-century travel books — the glory days of the genre — who can be relied on for details of the domestic — meals as well as interiors — are vicars and women.
More from Zester Daily:
That said, it can generally be assumed that travel writers, men and women, fall into two categories: those who tell you what they eat and those who don’t. And complaints can be just as interesting as praise. Among those who share their dinner is Mark Twain, whose low opinion of the European breakfast is set against lyrical memories of the same meal in his native land: “A man accustomed to American food and American domestic cookery,” he explains sorrowfully, “would not starve to death suddenly in Europe, but I think he would gradually waste away and eventually die.” This was true enough at a time when the hungry hordes were emigrating in droves to the New World: “Imagine,” he continues dreamily, “an angel suddenly sweeping down out of a better land and setting before him a mighty porter-house steak an inch and a half thick, hot and spluttering from the griddle; dusted with fragrant pepper; enriched with little melting bits of butter of the most unimpeachable freshness and genuineness; the precious juices of the meat trickling out and joining the gravy; archipelagoed with mushrooms; a township or two of tender yellowish fat …” and so forth till the hungry reader could eat a horse. And did, in those more omnivorous times.
If American Samuel Clemens (aka Mark Twain) didn’t think much to what came out of the Old World kitchen in the 1880s, English travel writer Patrick Leigh Fermor (read all about him in Artemis Cooper’s fine new biography) appreciated the asceticism of supper with the Benedictines of St. Wandrille-en-Fontanelle near Rouen in northern France in the 1950s: “As the monks tucked their napkins into their collars with simultaneous and uniform gesture … the guest-master and a host of aproned monks waited at the tables, putting tureens of vegetable soup in front of us and dropping into our plates two boiled eggs, which were followed by a dish or potatoes and lentils, then by an endive salad, and finally by disks of camembert, to be eaten with excellent bread from the Abbey bakery.” Sounds pretty good to me.
The monks of the Benedictine Abbey of Maredsous in southern Belgium — half an hour as the crow flies from St. Wandrille — keep the roof on their beautiful medieval buildings by providing monastic rations of potage du jour with their own good bread and cheese to tourists by the busload, myself among them. What goes into the pot depends on season and availability, as was always the way for the independent peasantry on whose good will and labor the monasteries depended. More such down-to-earth recipes are included in “The Old World Kitchen.”
For the soup:
8 ounces (250 grams) mushrooms (wild or cultivated)
2 ounces (50 grams) butter, divided
2 shallots or 1 onion, diced
Salt to taste
1 celery head, finely sliced with leaves
2 large leeks, sliced including both white and green parts
1 to 2 mature carrots, scraped and diced
1 bay leaf
1 sprig of thyme
½ teaspoon grated nutmeg
2 pints (1 liter) water
Pepper to taste
1 pound (500 grams) potatoes, peeled and diced
A generous handful parsley, finely chopped
1. Pick over the mushrooms, trim and dice.
2. Melt half the butter in a roomy pan over a gentle heat. Add the chopped onion or shallots, salt lightly and fry gently till golden and soft — allow at least 10 minutes.
3. Add the rest of the butter. Wait till it melts before stirring in the mushrooms. Continue frying till the mushrooms release their water and begin to caramelize a little.
4. Add the celery, leeks, carrots, bay leaf, thyme and nutmeg and stir in the oily oniony juices over the heat for a minute or two.
5. Add the water to the pan, then add salt and pepper to taste.
6. Bring to the boil, turn down the heat, cover loosely and leave to simmer for about 20 minutes, till the vegetables are soft and the broth well-flavored.
7. Add the diced potato and continue to cook gently for another 10 to 15 minutes, till the potato is soft enough to mash a little to thicken the broth. Taste and correct the seasoning.
8. Stir in the parsley and ladle into bowls. Accompany with a bowl of radishes, thick slices of sourdough bread and soft-boiled eggs or your local cheese.
Illustration: The interior of the abbey. Credit: Elisabeth Luard