Birds do it

At the age of eight, Francie the Duck (Ret.) began turning into a drake. For eight years she had unquestionably been a hen, brown-feathered, egg-laying, but then she went through the change and now, two years later, her head feathers have a greenish tinge, her neck is thicker, her tail feather curls, her feet have turned orange. She has all the secondary sex characteristics of a drake.

What’s odder: her behavior has changed as well, and dramatically. Over the last year she took to watching over the two other remaining ducks when I let them out in the yard. While they grazed and hunted bugs, she kept an eye out. As a hen she had never shown a lick of interest in watching out for anything; she was the most devoted bug-hunter of the flock, but now she thought it more important to stand guard.

Lessons from Julia

Today is the hundredth anniversary of Julia Child’s birth, and even Google is remembering her. (Although Google has a new home page every day anymore, so I’m not sure this is noteworthy.) What is there to say, really, that hasn’t already been said? When a few years ago I watched The French Chef on DVD, even after two decades of cooking almost every day and reading endless cookbooks I picked up a trick or two from nearly every episode. She was an effective teacher if one wanted to learn and an entertaining teacher even if one didn’t, and the instructional writing in her cookbooks is impeccable. Those aren’t compliments I give out lightly, and they ought to be enough of a commemoration.

In our hyperbolic culture, though, they’re barely noticeable. Witness Julia Moskin in the New York Times yesterday proclaiming the Apotheosis of Julia:

Craft and ornament in baking

One of the arguments I’m making in my book has to do with the movement in American baking from simple and unadorned to fancy and visually enticing, and how that shift went hand in hand with the decline of craft and home cooking. I find it useful sometimes to try to graph and diagram things, even (especially?) when they’re not obviously quantitative, but when you’re writing cultural history, where “data” is largely fictional, you can easily oversimplify what you’re trying to visualize. What follows is a useful way to think about craft and ornament in baking, but take it with a grain of salt.

A diversity of gardeners

An article in last month’s National Geographic examines the loss of genetic diversity in the world’s crops, and this infographic, in particular, has been making the rounds of the Internet, at least in the corners where foodies and activists lurk. It shows the decline in diversity of common American garden vegetables between 1903 and 1983: more than 90 pecent of the varieties in existence at the turn of the twentieth century are now long gone. That loss of diversity has consequences beyond our inability to sample the flavor of a long-lost apple: with so little genetic stock available, changes in climate or a new disease might easily wipe out an entire crop, such as wheat, and we’d have no way to rebuild it.

It’s a lovely graphic, well designed and (if you aren’t already familiar with the issue) appropriately shocking. Like too many such graphics, though, this one doesn’t inspire much beyond despair. What can I, or anybody, do about it? The accompanying article gives the answer: I don’t have to do anything, because there are institutional “seed banks” working to preserve the genetic stock still remaining on the world’s farms. I’ve been shocked and then duly comforted; no need to get out of my reading chair. Let the experts handle it.

Except that this isn’t the right answer, or at least isn’t enough of one. Seed banks, valuable and worthwhile as they are, can only preserve the remaining — let’s say, as a round number — ten percent of the genetic diversity that once existed. But that ten percent is dangerously little. And institutions and experts can’t rebuild the remaining ninety percent, because they didn’t build it in the first place.

In further defense of scrapple

Doubtless some readers will have been puzzled yesterday by my use of scrapple as a model of purity. But, you know, there is scrapple, and then there is scrapple. There’s country scrapple and city scrapple, as the distinction used to be drawn, back when country people, or at least country butchers, still made their own. There was country panhaas, made by Pennsylvania Germans, and there was its bastard cousin Philadelphia scrapple.

Pink slime: Or, the whole scrapple

My main thought on all this horror over “pink slime” is that it doesn’t sound any worse than any food-like product I’d expect to come out of a factory. I mean, what do you expect? The goal of the U.S. food industry is to produce substances that are chemically compatible with the maintenance of human life and that are aesthetically and culturally palatable to American consumers, all at the greatest possible margin of profit. Pink slime, duly flavored with extracts, shaped into a patty, topped with half the contents of the refrigerator and eaten by a model with juice dribbling down her chin, pretty much nails it.

But I get tired of reading only people I agree with, so I went looking for contrary arguments.

Letting the flowers say it for themselves

I had to mow the grass today for the second time this year, an appalling side effect of global warming. (I know, I know: Entire countries are at risk of sinking beneath the ocean, and I’m complaining about mowing my grass an extra month of the year. It’s a first-world problem.) I didn’t think it looked all that bad — I could still see the tops of my shoes when I walked in it, and from my study window the dead nettle made a pretty sort of fuchsia haze over the yard — but with a reel mower you can’t let it get too long, and so I took my lunch break at yard work. With a reel mower, though, I can set the blade high enough to lop the tall weeds and reveal the lower-growing violets and the buttercups, which have crept through much of the back yard in the past few years.

Why plastic chicken is not the answer

Mark Bittman writes in this Sunday’s New York Times (“Finally, Fake Chicken Worth Eating”) that he has decided, at last, to endorse fake meat, because he believes that Americans ought to eat less meat and because certain new soy- and mushroom-based fake meat products are, in certain circumstances, nearly indistinguishable from industrially produced chicken breast.

On its own, Brown’s “chicken” — produced to mimic boneless, skinless breast — looks like a decent imitation, and the way it shreds is amazing. It doesn’t taste much like chicken, but since most white meat chicken doesn’t taste like much anyway, that’s hardly a problem; both are about texture, chew and the ingredients you put on them or combine with them. When you take Brown’s product, cut it up and combine it with, say, chopped tomato and lettuce and mayonnaise with some seasoning in it, and wrap it in a burrito, you won’t know the difference between that and chicken.

Bittman’s uncritical acceptance of the way Americans consume chicken breast, moreover — which is to say, mechanically — is disappointing from a man who has done as much as anyone to teach Americans how to cook and eat real food in simple, practical ways. There’s no indication that the product tastes good, only that it isn’t terrible. Nor does it promoting it in this fashion aid the cause of good cooking or of thoughtful, intelligent consumption. To embrace the consumption of “meatlike stuff” produced by a “thingamajiggy” is, I believe, to embrace the error at the root of modern industrial agriculture, and therefore, in the long run, to worsen its effects.