Dinner Diary: Broiled Loin Lamb Chops

Oh shit.  I forgot to take something out of the freezer for dinner.  What now?

Dinner Diary: Grilled Chicken Cutlets

I didn't feel like cooking today....

Blog the Thirthy-fifth: One potato, two potato, three potato ...

... Four potato salads.

You know how when you have one kid who is good at everything, and another who is good at only one thing, you have to make a really big deal about that one thing, and act as if he’s the family maven when it comes to that thing? That’s how it is with Italians and potatoes. It would be untoward for us to claim potatoes too. Brotherliness requires ceding to the putative peoples of meat and potatoes that putativity.

But if the truth may be told—and why else do you read this blog if not for that? and why do I remain putatively anonymous if not for that?—my father loved to say, “I love potatoes but your mother never makes them for me,” whenever she made them, which was regularly, so that his point was not “never” but “never for me,” as if to say, granted she cooks them all the time, if not for you too she would not make them for me alone. Whether that is a distinction without a difference, I leave to you to decide. In any case, Italians in fact eat lots of potatoes, even if not every night, and they like to—it’s not as if some British-induced famine forced them to eat them. Of course, one of the ways they make potatoes is with pasta, but it’s not the only way and not the usual way, and so that Irish crack about pasta e patate counts as an ethnic slur, and all you libs should note that down.

But you have a much bigger problem to deal with here than Irish wise-cracks about pasta e patate. The Italian way of making potato salad calls into question the very meaning of the English word “salad”. Historically speaking, English and Italian are, if not first cousins, at least second cousins by remarriage. That heavy tonguing of Anglo-Saxon by Normandized Latin was followed by a couple centuries of literary Italophilia, and nearly a score of academic Latinophilia. So you might well think as ordinary a word as “salad” would more or less translate. But I fear that it does not.

Italians call many vegetable preparations insalata that English-speakers would not call “salad”. I mentioned in my post on “broccoli lemony” (an English alias for insalata di broccoli) an episode when my colleague’s drunk wife (won’t mention the ethnicity) offered my dinner guests wry exclamations on the conveniences of my serving my steamed broccoli “cold” (i.e., at room temperature). Her rightly embarrassed husband rose to the defense of his host’s cold broccoli with, "It’s like a salad." Notwithstanding his apologetic, his wife remained wry. Notwithstanding her wryness, she got me wondering: how did her husband’s comparison aim to excuse my broccoli before the Gentiles? What exactly do Gentiles mean by “salad”? 
(Gentiles make me wonder a lot.)

Blog the Thirty-fourth: A Reaction to RISOTTO

On doing it right, or not at all ~ 
which means you making your own broth!

When it comes to risotto, my zeal is not to be trusted, for it is the zeal of a convert.  Pauline, I am as zealous for it now as I was zealous against it before being knocked off my sheep.  What knocked me off is another specialty of North Italy, bollito misto, as little known as esteemed, and which you best always name in Italian, because there’s just no way to say “boiled meats” in English that will make it sound delicious.  But you’ll never master the art of making delicious risotto, unless you also give yourself to the art of making delicious broth; and you’ll never master the art of making delicious broth, unless a day’s exertion yields you something more than broth to eat.  That means learning to like boiled meat for dinner.  I hope to talk you into that.

I first encountered risotto back in the ‘80s, in the form of expletives gushing from Gentile converts to Northern Italian cuisine.  These self-appointed evangelists had been to the newly prospering North and came back witnessing to fellow Americans, whom they pronounced benighted by Italo-American red‑sauce fare, what real Italian food was like.  Well, my Italo-American family very rarely mentioned Northern Italian food, and when they did, it was with respect, so I didn’t like this dissing of our food by heretofore benighted Gentiles, who managed thus to provoke in me a hostile curiosity about this Northern contender to pasta.

Risotto is in fact North Italy’s answer to pasta, and like pasta, is a first dish, not dinner (if you try to make dinner out of it, you’ll only bloat yourself with eating too much starch and milkfat in one sitting).  Like pasta, risotto is a remarkably versatile staple, readily marrying with many another food to yield spectral variations. However, unlike pasta, it is labor‑intensive to make, if made right, and it is very often not made right, both here and in Italy, because it is, well, labor‑intensive to make right. 

For one thing, it demands homemade broth, which takes all afternoon to make.  For another, it requires continuous stirring for nearly 20 minutes over a steamy pot, because the signature creaminess of risotto comes not from cream, but from the soft epidermis of Italy’s short‑grained Arborio rice breaking down from the friction of continuous stirring, to melt into a starchy cream that absorbs the flavor of whatever ingredient you’re featuring—which is why your featured ingredient must be cooked tastily before adding the Arborio rice to it, so that it too can break down in the stirring and its flavors blend with the rice cream.  Risotto is not fried rice and not rice pilaf, it is creamed rice, and it gets that way from continuous stirring and thorough blending.  Restauranteurs have tricks for stirring less, but I tell you, they are feeding you risotto stillborn.

Blog the Thirty-third: What to do with Green Peppers.

And what not to do.

Let’s begin with what not to do.  Do not slice up raw green pepper and mix it into so called salads.  Sure, that’s easy.  Sure, they look pretty.  Sure, they’re nutritious.  But we all know they’re not delicious, Mom.  Since you’re not going to convince others, lying to yourself about this will be particularly pathetic.  You might well be able to get your kids used to eating them raw anyway, the way you can get them used to flossing, but you could also get them used to beatings, and that wouldn’t make them good, would it?

Of course, if you’re a Gentile whose default way of cooking a vegetable is steaming it and melting a wad of butter over it, I can see how raw would seem a preferable alternative for a green pepper.  I can also see how the case seems desperate when melted butter doesn’t help something taste better.  Of course, let not your desperation drive you to baking it stuffed, since thus steaming just vaporizes its off flavor, infecting the stuffing with it besides, which won’t do either it or the stuffing any good.  Besides, green peppers are pallid baked.  Knowing that you are what you eat, do you really want to smell off and be pallid besides?

People don’t like green peppers precisely because of the something off about their aroma and flavor.  They smell and taste like they should be bad for you, and the fact that they’re actually good for you is more perplexing than persuasive.  They’re vaguely sour, not in the wholesome if offensive way that your kid’s B.O. is, but in a vaguely medicinal and vegetal way.  Or else they remind one of grass, and grass is not appetizing—your dog eats it when he’s queasy in order to throw up.  Asparagus is a more concentrated case of this, and celery a well-watered down version of it.  Sage is like this.  When wine tastes of it, critics poeticize it as “brambles”.  Well, I wouldn’t eat brambles, so why it that a good thing?

Blog the Thirty-second: Chicken braised with Sausage & Mushrooms

A chicken braise worthy a gentile.

Okay, okay, so maybe there was some Italic hyperbole in my saying that my Gentile friends are not worthy of my most delicious chicken braises.  As a matter of fact, I often make them the most delicious one of all, chicken braised with sausage and mushrooms.  I make it for select Gentiles as often as I get Italian sausage from Brooklyn—Bensonhurst being the only place I know to get fatty Italian sausage without fennel—and  when I make a big fuss over the honor I do them by sharing my Brooklyn sausage with them, they get that.  Then when they taste how delicious those mushrooms are soused with all the savors of the braise, they get that too.  And they even know without instruction to sop up that pan sauce with crusty bread.  Yes, they get all that, on their own, and are enjoying themselves too well to think up any condescending compliments.  Their joy is pure and so my joy complete.

I don’t have a charming name or story for this dish because my mother sort of made it up.  She ate something like it at a wedding once, liked it, improvised her own version at home, tweaked it over time, taught it to me, who tweaked it some more, and the story of all this offers insight into the spirit of our cooking.  We like our food tasty rather than fancy; friendly rather than sophisticated; light rather than complex; effusive rather than concentrated; pure rather than distilled.  This braise  is a paradigmatic example, in that it goes against many rules of the gourmet for enhancing and concentrating flavor, in favor of lightness, cleanness, and harmony.

For one thing, it uses white rather than dark mushrooms.  I’d go so far as to say its genius is in its use of plain white mushrooms.  You might well figure that a braise would be all the more delicious with dark Baby Bella, or fancier yet, Crimini mushrooms—no doubt the choice of a Tuscan or Frenchman, who will wryly remark with a confidential tone and bemused frown on the ingenuousness of our using white button mushrooms.  Ah, proud mushrooms for proud men, overweening, overbearing, prepossessing, bent on infiltrating and dominating.  Might as well just call it a mushroom braise, because that’s all it will taste like with those dark ones.

But we know that it is the meek that shall inherit the earth.  It is precisely the self-abnegation of the white mushroom that gives it another sort of power, an unprepossessing power of assimilation.  It gets its glory from another, as does the moon from the sun, reflecting and refracting the other’s light with a beauty all its own.  All that its spongy flesh absorbs this mushroom mingles in its womb—the savoriness of chicken and sausage gilded in olive oil and butter, the redolence of much garlic, tangy sprites of tomato, the fresh perfumes of green parsley and white wine—each savor shining more glorious in spectral array than ever in proud isolation.  It is its very translucency that gives the white mushroom this its power of transfiguration, and it arises arrayed glorious by its service.

Blog the Thirty-first: Two Ways to Braise Chicken on‑the‑bone

… plus a bonus Pork Chop Braise!

I don’t cook my most delicious food for my Gentile friends, because I don’t think they deserve it.  I spend half the afternoon over a skillet, gently sautéing layer upon layer of a chicken braise, and they say, “Delicious!  See, there’s nothing wrong with serving chicken at a dinner party.”  Such is their indulgent homage to my chicken‑on‑the‑bone.  It’s as if they’re telling me not to feel embarrassed, which being a praeteritio itself embarrasses.  Or else there’s the wistfully condescending, “It tastes like something my grandmother would have made from her French provincial cook book.”  That’s a sweet compliment (I think), but you know what, it’s a hell of a lot easier for me just to make you a steak, so how about you spare me your reassurance and my afternoon, and we go with the steak, eh?

And there’s yet another problem with braising chicken parts for you Gentiles:  when it comes to eating, you’re big babies.  Many of you don’t like the “dark” meat, and you don’t know how to use a fork and knife to get it off the bone.  Next best thing of course would be for you to pick it up with your hands and gnaw it off with your teeth, but you’d sooner leave mouthfuls of flesh still clinging to the bone to be tossed in the trash rather than sully your fingers or your napkin at a dinner-party.

No, no, braising is not labor to be thus wasted on the polite; this is food for the hungry soul.  The dark meat at the bone is the tastiest of the animal, a gift of its viscera to yours.  Cutlets of breast have no such power to stir your viscera.  They offend little because they offer little; are receptive to the flavorings of your choice because they have so little of their own.  Bland food for bland souls.  Carnivorous souls want that whiff of blood, that tearing of sinew, that slick on the tongue of cartilaginous jelly rendered from bone—recollections of a time when men gave thanks to God as they reverently laid on altar fires the beasts sacrificed to feed their bowels.  Polite Gentiles can’t handle such truth, let alone mention of bowels. 

Blog the Thirtieth: Fish Steaks, Plus

Marinades for Swordfish and Tuna,
plus a bonus recipe for Filet Mignon

In the eyes of the foolish, fish steaks are good food.  Well, they’re not.  Sure, they cost a lot.  Sure, they’re fancy.  Sure, they make a good impression.  But so what?  That’s food for the vain, not the hungry soul.  When you cook fish steaks, what you mostly need to worry about is their drying out. They want to be tough, and you have to stop them. Now, tell me, does that sound like good food?

I live in an old colonial town on a great Bay, once the livelihood of watermen, but now the playtown of perpetual recreants.  Would you believe the place has more good sushi bars than Italian restaurants?  Talk about a transvaluation of values (transpacific, to be precise).  Anyways, the price of good tuna has been driven up beyond the tolerable by this Asian invasion [are only Asians allowed to say that, or do those crazy-high SATS preempt protected class status?].  No way I'm paying twice as much for tuna as for a rib-eye—vanity of vanities!  It’s cheaper in the end just to get the sashimi lunch special at Joss, with a miso soup and salad thrown in for good measure.  Anyway,  even though my parents never bought but fresh fish steaks back in Brooklyn, I make do with frozen tuna, wild from Vietnam, when it goes on sale for $10 a pound, but averring the palpable difference in taste and texture.  (I bet you can still get it fresh for under $15 a pound in Bensonhurst.)

Now, there are two ways to deal with fish steak’s determination to dry out, the Way of the East or the Way of the West.  The Eastern Way is to get the very best and very freshest fish steak and not cook it at all, making quite a fuss about how you slice it up and lay it out.  That’s the Way of the East at its extreme, namely Japan.  I advise you not to try this at home; go out instead for sashimi.  You might think it uncharacteristically ecumenical of me to recommend Asian food to you, but allow me to explain to you how my culinary respect for the East only corroborates my Western chauvinism.

Blog the Twenty-ninth: On How to Broil and Eat your Fish Whole

The problem may not be the Gentiles after all.  The problem may well be modernity itself.  Commodious living has infantilized us. We eat like babies, whose food is cut up for them.

This thought dawned upon me while serving whole fish to a couple of Turkish brothers.  I’m talking native born Turks, mind you, from the seashore, no less, the one a naturalized immigrant, and the other a visitor to my table from the Black Sea.  They assured me that fish is cooked and served whole in their town, as in South Italy and South Brooklyn, but when I broiled us each a perch and presented each whole on a dinner plate, they required instruction on how best to eat it.  They were unintimidated by the fish and unembarrassed by their ignorance—which is perhaps more than I could hope for from Gentiles—but their ignorance was all the more appalling for coming from a people presumed to know food.   

It was the same shock I felt when I learned that my new computer doesn’t come with instructions in words, either on paper or on screen, just little moving-frame pictorial instructions, like stain glass windows set in motion.  Has illiteracy benighted the West overnight anew?  Similarly, I feel that if Turks no longer know how to fillet their own fish at table, Judgment  must have come and gone, and I missed it.  I feel as if I can remember a verse form a minor prophet, “When the Turk of the sea must be fed his fish, that he not choke on a bone like a babe, then the end is come.”  Apocryphal prophecies never make sense, you know, until they come true.

It’s one thing for a New World Gentile not to know how to eat a fish, but a Turk, worse yet, a Greek, the ur-Westener?  Yes, I have a Greek friend too, a Greek national, mind you, abiding among us as a resident alien, and he too grew up among a people who cook and eat their fish whole, as is right and just, he avers, but he too did not know how to fillet his own at table for himself.  As you know, my use of the word Gentile has a meaning as flexible as it is broad.  I might well use it to refer to anyone outside my family; but most often I use the word as an ancient Roman would have, to refer to the peoples north of the Alps, the peoples of the milk‑pail.  But the peoples of the olive and the fig, across the sea, can’t be called Gentiles!  They are kindred, even if at one or two removes, like cousins, if not from as near as Queens or the Bronx, then Long Island. 

Blog the Twenty-eighth: Two Cauliflower Sides

Cauliflower fried crispy
or Spicy cauliflower salad.

I thought I'd follow up on my two recipes for cauliflower pasta with two for cauliflower sides, if only for the opportunity to talk food shopping. I've told you before that I go shopping without a list, watching rather for the grace of the present moment, which generally comes in the form of a sale. Somewhere in the world something is in season in such abundance that the superfluity has made its way across the globe to my local grocery, where it is piled high on the cheap. If a trifectal probe of eye, nose, and poke turns up a fine specimen of the species, into the shopping cart it goes, and we'll figure out what to do with it when we get home.

Now this kairotic approach to food shopping makes as much financial as culinary sense, and is far more sensible than the new foody fatuity of cooking "local", unless of course you live where sive Deus sive Natura manifestly intended Man to live, on the Mediterranean. But once you migrate north to places where for a third of the year only such subsistence fare as root vegetables is available, then you've already flouted nature, and high tech techniques for growing vegetables in the snow are no more natural than turning to commerce to bring you things in season from those post‑lapsarian Edens to the south that are warm enough to perennially bring forth things not only nutritious but delicious, by the sweat of Man's brow, as God prescribes, without thermals.

Blog the Twenty-seventh: On Cauliflower 'n Pasta Two Ways.

Sweet Pasta Soup
or Savoury Pasta Sauté

Cauliflower is understandably unpopular.  It makes a bad first impression with its raw, vaguely acned, perhaps fungal visage [and that new green spiked hybrid looks all Martian, doesn’t it?]; its whiteness is more off-white than creamy; its neutral aroma, off-putting for its very neutrality. 

And yet, drawn out, it’s like that phlegmatic friend of yours, whose features are content to remain immobile most of the time, and who is slow to speak and speaks few words, but with a mildness that grows pleasant as it becomes familiar, and which in time is belied by a sharpness of wit and acuteness of perception that is all the more winning, once recognized, for the dullness of its delivery.  One comes to savor such dullness.

I have a subset of Gentile friends who like to say, “I don’t like vegetables, but I like your vegetables.”  One is tempted magnanimously to accept such praise as one’s due, but truth is that the praise, if due, is not due me but rather my people.  In fact, it may be that it’s not due so much to our working magic with vegetables as Gentiles wreaking havoc with them.  The traditional Gentile boils cauliflower down just short of pablum, and then smothers it with butter, cream, or cheese, or else some eclectic concoction of overbearing spices and/or arbitrary toss-ins.  The reformed Gentile is worse yet, erring by defect rather than excess, intent on convincing the rest of us that cauliflower tastes great raw—which is not true, unless you’re a bug, a rodent, or a vegan—with the ulterior motive of getting us to eat healthy rather than happy, on the strength of some rat’s having lived longer or run his wheel faster when fed proportionately ridiculous portions of it for six months.  All this does cauliflower wrong. 

Blog the Twenty-sixth: Sauce, sauce, & sauce.

(Tomato) Sauce Three Ways.

Back in Brooklyn, dinner came in a weekly round of foods—not to be confused with a regimen of recipes [think Nature, not Army].  Our week had an alimentary shape, with two rises and their twin dips, like the curves of a Venus de Milo.   The high points were Thursdays and Sundays, which were buxom by virtue of a first dish of pasta with sauce, invariably followed by a fancy second dish, and an especially fancy one on Sunday, when dinner was eaten midday, soon after coming back from the late morning Mass.  This first dish of some pasta shape or other with tomato sauce was a kind of basso continuo for the varying main dishes, which chased the graces of the seasons, the sales, or the moods of the moment. 

After the big Sunday dinner, Mondays and Tuesdays were lighter meals that might include leftovers or grilled meats, buttressed by  first dish of pasta soup or pasta sauté with seasonal vegetables.  Wednesdays and Fridays were fish days, not usually preceded by a first dish (so as not to blunt the appetite), but often followed by cheese (so as to fill out the fish).  Saturday was the day for roasted meat with a variety of fancy vegetable sides.  

I once had a gentile friend liken my mother’s round to his mother’s rotation of seven recipes [no need to mention the woman’s particular Northern European provenance—could have been any]:  she had one recipe for each day of the week, the same week after week.  That sounds to me like a post-modern Dante’s reconstruction of an infernal punishment, a gustatory No Way Out in which an eternal return of the same is greeted by a desperate Pereat mundus! instead of an exuberant Da capo! 

No, no, my mother took a Bachian delight in inventing fugal variations on gustatory themes, imitating Nature’s ingenuity in varying her fixed species.  Of course we but imitate, and lacking Nature’s power of self-renewal, our cycles, unlike Hers, roll out in straight lines that have a beginning and an end.  Fix on such successive delights as your end, and human life becomes a restless desire of desire after desire ending only in death; but make use of them as sacramentals, and they offer a foretaste of what lives without dying. 

This waxing and waning of aliment, in alternating forms of fish, fowl, kine, or swine, variously winged by seasonal vegetables, kept appetite alive with expectation.  It was a little like Christmas—you knew the sort of present you might get, but you were never sure of what exactly until the day came, and your expectation could be as delighted by the unexpected as by the long-desired.  Yes, yes, it was like Christmas every day!

Blog the Twenty-fifth: Squid, squid, or squid?

“Calamari” Three Ways:
Braised, Broiled, or Fried.

Why is it you can get a Gentile to eat squid if you call it “calamari”?  I live in a hard-drinking sailor town where peoples of northern European stock hold sway, and their frequent devotions to nectars of the grain are as likely to be accompanied these days by fried calamari rings as by fried onion rings.  It’s not as if the foreign name renders unrecognizable those tentacles winging the plate, and it’s a small step for imagination to reassemble the “rings” into a squid torso. 

Plenty of people who will eat “calamari” won’t touch a fish cooked whole with its head on, as is done throughout the Mediterranean.  I used to think this childish, but lately I’ve been feeling moralistic about it, perhaps under the pressure of the bourgeoning vegetarian populations upsetting my culinary ecosystem.  That blank bovine stare they adopt at table as I chew my flesh and they their cud strikes me as judgmental.  I have a college buddy who worked in a slaughterhouse one summer, and he likes to say that he feels he has the right for life to put his hand to meat with a clear conscience, having wielded the stun gun with that same hand.  A fortiori the bar of moral vindication seems set pretty low if you’re expected to look your dinner in the eye when it’s already dead by someone else’s hand, and especially if there’s a jury of vegetarians watching for any wincing of conscience.

This is my first fish blog.  I ate a lot of fish growing up, and a lot of it before I liked it, on Fridays, and often also on Wednesdays.  When it comes to fish, you have to take “the food of my people” in the extended sense that extends to my father’s people back in Sicily, because as my father likes to say of my mother, “She’s from the mountains—what does she know about fish?”  We have friends of the family likewise from Sicilian shores, or else Naples, who “know” fish.  True, my mother’s father did use to take bus rides to Salerno and bring back fresh fish, but that was only an occasional treat, and the most beloved recipe of my mother’s people is baccalภsalted cod from Northern Europe (which they either fry, or else braise with potatoes, tomatoes, and olives (at Christmas), but salted fish doesn’t count, especially from Northern Europe.

Blog the Twenty-fourth: Oh, to Woo with Tiramisú!

An Instant Classic

I remember with Proustian clarity the first time I had tiramisú at Café Dante in New York’s West Village, where I spent many nights of my teenage years as a weekend ex-pat from Brooklyn.  The not yet trendy dessert exemplified the Italian genius for suffusing gracefully light substance with intense flavor—case in point:  gelato.  Did you know that gelato has less milk cream in it than American ice cream?  So much less that it even falls below the legal standard to be branded “ice cream”.  The impression it gives of creaminess comes from richness of flavor and refinement of texture.  It’s art perfecting nature, not just packaging it.

Tiramisú is the Italian answer to English trifle.  Trifle has the exuberance of the barbarian about it, with its voluptuous mounding of luxuries: whipped heavy cream between deposits of rum-soaked sponge cake, strewn with fruits both fresh and liquored, along with any other trifle fancy may suggest be thrown in to boot.  Italians have a dessert inspired by it called zuppa inglese (“English soup”), in which ladyfinger biscuits are dunked in sweet vermouth and then layered with yellow pastry cream, of the sort my mother’s people call French cream.  For a while before they came to America, her father had a café in Sacco that my mother ran, and she fondly remembers making gelato and zuppa inglese to offer for sale.  But the very name tells you that, however much the Italians enjoyed this confection, they felt it as foreign.

Not so with tiramisú.  The name means “pick-me-up”, no doubt because of the espresso in which the ladyfingers are soaked­—which are called savoiardi in Italian (suggesting that they are perhaps an import from the French House of Savoy, although it’s unclear whether Savoyan cooks weren’t in fact Italians, making the name a faux ami.  I surely need not recall for you, Gentle Reader, that the foundations of French haute cuisine were laid by the Neapolitan cooks Catherine de Medici brought with her from Italy to France?).  The history of tiramisu’s origins, though quite modern, is controverted, and far less interesting and less charming than the origins of my own recipe, which I’ll tell instead. 

Blog the Twenty-third: Lasagna

Pure and Simple

When it comes to lasagna, I’m not to be trusted.  I am at my most bigoted.  I have not found any other lasagna acceptable but the lasagna of my people, and here I mean “my people” in the very strictest sense, namely, my mother’s people (not my father’s), and not just any of my mother’s people, but only the ones who emigrated to Brooklyn, for even the lone sister they left behind in the otherwise derelict village of Sacco has had her lasagna corrupted by that pestilence from the north, béchamel.  (In general I pride myself on not withholding from you, Gentle Reader, even ugly truths.  But here again I must not be trusted, for I will not acknowledge that the French learned how to make béchamel from Neapolitans.  As the Apostle admonishes, Some things should not even be mentioned among you.)

Further impugning my chauvinism is the fact that lasagna is not, speaking factually, a food of my mother's people. Lasagna was unknown in the impoverished post-war Sacco where my mother grew up.  It was my aunt Rose, the family pioneer first to emigrate to America by way of marriage to an Italian-American immigrant, who learned to make lasagna in the Italian diaspora of Brooklyn—in Canarsie, of all nieghborhoods!—and who ever after remained family maestra of the dish.  Her lasagna was the true magnum opus of Thanksgiving dinner, the turkey being but our American totem to surround with sundry more savory Italian foods, including at least two other meat dishes and a half dozen vegetable accompaniments, to follow the lasagna as the first dish.

But once again, I don't see that the facts matter much.  Although my mother's people did not invent lasagna, their recipe realizes its essence, and that's a much better reason for chauvinism, is it not?  Now I am not indiscriminate in my rejection of every other lasagna save ours:  I distinguish between partial corruption and complete abomination.  “Corruption” results from the introduction of an alien element that obscures the nature of the thing, however without undermining its essence, whereas “abomination” renders the nature monstrous by way of essential degradation.  In the case of lasagna, for example, whereas a meat sauce only overdoes it, a béchamel sauce positively undoes it; whereas peas are but perplexing, hard boiled eggs are repugnant; whereas oregano offends, nutmeg disgusts. 

How do I know this?  By grasping the essence.  At the heart of every nature is its essence, the formative principle of the whole that marshals its complement of natural properties.  What accords with a thing’s essence is good, true, and beautiful. What is repugnant to it, threatens its unity, its clarity, its harmony.  If a human being is healthy, they glow from within.  The glow failing, they reach for cosmetics; go to excess with those, and they even become ugly.  A healthy nature is of the essence—nothing can substitute for that.

Blog the Twenty-second: On What Antipasto is.

The name antipasto originates from ante pastum, Latin for before the meal (and not before the pasta, so it’s still antipasto even if you’re not having pasta for a first dish).  When I was a kid, it never occurred to me that the stuff I noshed on to take the edge off my hunger while waiting for the pasta to boil was antipasto.   The Italian fridge and cupboard offer a delightful variety of noshers, and half the pleasure is to see what a little digging will turn up.  This pleasure of the tasty tidbit in advance of the meal proper gives the true origin and spirit of antipasto.  It’s more a foreword than an introduction, a little something to tease appetite, flirting with it rather than wooing it, and like a flirt, inventive, improvisational, opportunistic. 

The sort of antipasto served as a first course at a sit down meal seems to me a machination of the restauranteur and caterer, and when I was a kid that caterer’s first course was what the word antipasto was reserved for.  Knowing the half dozen courses our holiday meals at home ran through, I couldn’t imagine what of Nature’s species of pleasure was left to add on.  When I was told that you might be served prosciutto on melon, for example, such a miscegenous coupling of luncheon cold-cut and postprandial fruit struck me less as an invention of fancy than a creature of decadence.  To this day I think this combination of a wet summery-sweet fruit with a dry winter-cured meat incongruous, more likely to interest a jaded palate than satisfy a seasoned one.  For that matter, I think moist mortadella a better match with fresh mozzarella, and at a quarter of the price of prosciutto.

These days, the antipasto we have at home on holidays is usually eaten hanging out in the kitchen or lounging in the living room.  It is laid out for new arrivals to dig into as soon as they like, without ceremony.  I remember thinking it the height of discourtesy when one Thanksgiving a Gentile in-law who had been delayed two hours by Thanksgiving traffic, upon arriving and finding that we had gotten started on antipasto and champagne, threw a tantrum, thinking it the height of discourtesy in us not to wait for them to start.  Apparently she thought her pleasure in an inaugural toast was well worth our being tantalized by the sight of food and bottles untouchable until she should arrive.  It reminded me of yet another Thanksgiving when my Gentile host had us keep watch for a half hour over the platter of antipasti I brought, sitting in our midst on the coffee table as we sipped cocktails round about it, before he ventured to sample something and give the rest of us the signal to begin.  I felt like I had been hired by a choreographer for a pièce du scene.  Such restraints of formality are alien to the Italian way.  Italian customs aim to stimulate and gratify your appetites, not restrain them.   The idea is to enhance the joy of eating.

Blog the Twenty-first: Is it really Eggplant alla Parmigiana,or alla parmiciana?

Fact is, no one knows—which only goes to show how uninteresting facts really are.  At best, if well chosen, they’ll point out what needs explaining, but they rarely explain it.  They may speak for themselves, as the saying goes, but they don’t have much to say about anything else.  Mostly they just assert themselves, as things needing to be explained. 

A true fact can be a right answer, but a right answer isn’t a reason why.  A reason isn’t just another fact [lest we end up with an endless train of facts and no explanation …], but rather a relation between facts—as of a cause to its effect, or an intention to its end, or a source to its issue.  At best, facts supply the matter of an explanation which, by relating them aright, reveals the truth of the matter.  But as any good liar well knows, you can arrange facts as well to occlude as to reveal the truth.  What you need to tell the truth, more than the facts, is a good story.  There’s an Italian saying, Sed non è vero, è ben detto—“If it’s not true, it’s well said.”  What should happen sometimes tells the truth better than what does happen.

Case in point:  I’ve always been perplexed by Eggplant alla Parmigiana’s being called alla Parmigiana, i.e., Parma-style—Parma being North Italy’s celebrated capital of Parmigiano-Reggiano.  But eggplant parmigiana (dropping the alla in English, with compensatory decapitalization) seems so very southern:  sun-loving eggplant topped with zesty red sauce, oozing sweaty mozzarella—for which South Italy's Campanian buffalo are so famous—and showered with gratings of tangy Pecorino Romano. What do Parmesan cows have to do with any of that, I ask myself.   

So I start working up a diatribe against the pretensions of the Parmesans, about how the true origin of a thing should be credited to its final perfecter rather than its first confecter; that it is not its factual birth that reveals its true nature, but its full flowering; that, whatever inchoate beginnings this eggplant dish may have had among the Parmesans, its true form was clearly achieved in South Italy and disseminated thence throughout the Americas by its emigres ….  You get the idea.

Blog theTwentieth: On Saracens, Sugar, & Sicily

… with two recipes for 
Red Peppers Tangy ‘n Sweet
 

I’m just not sure what to think about Saracens.  On one hand, they threatened my people (on my father’s side) with extermination, for refusing to surrender themselves and their Christian faith.  On the other hand, Saracen traders brought Sicily sugar, which was experimented with in the culinary arts before it found its natural place in the confectionary arts, bequeathing to South Italy its repertoire of sweet-‘n-sour dishes, in which vinegar mixed with sugar gives the tangy effect.  It works great on red peppers, which look great on a holiday plate. 

Saracen in late antiquity meant Arabian, more or less, but by the  Middle Ages it generally meant Muslim to most Europeans, as Venetian meant European to most Muslims, in each case no doubt by the metonymy of naming a people by its foremost emissaries, its traders.  The Saracens menacing my Sicilian forebears were probably Moors from North Africa, the kind Orlando Furioso fought.  In any case, it goes to show what a cosmopolitan place the coveted island of Sicily was, that the Sicilians those Saracens were menacing were of Norman extraction, to which earlier Norman invasion of the island I trace my half-Irish niece’s and nephew’s red hair (on my sister’s side of the recessive gene pair, that is). 

It’s easy for me to make light of the Saracen expedition against Sicily because it failed, thanks, on at least one occasion, to the warrior Madonna.  Yes, the warrior Madonna, and, no, she’s not some pagan syncretism of Sicilian Christianity.  I learned about her from my Sicilian uncle, who is a martial arts black-belt that invented his own Sicilian martial art, which he named after himself—Liobú—formalizing into an art‑form an old Sicilian tradition of street fighting with tree limbs whittled smooth into rods.  He is also a poet of the Sicilian dialect, who has published books of poems translated on facing pages into Italian. Okay, so maybe my Sicilian uncle is syncretistic.  But Sicily’s warrior Madonna is not.

Blog the Nineteenth: A Musing on the Simplest Things

Tomato Salad

Simplicity is hard to understand.  Its being hard to understand is also hard to understand.  The usual way to understand something is to understand the relations among its parts.  But where there are no parts and relations, but simply unity, the seeing must be immediate:  you either see the simplest things, or you don’t.

If your way of eating is a way of life—not your own merely, but a people’s way of life—then it comes not through education, but through assimilation.  I have a colleague from South Carolina who told me that he learned to open a car door for a lady when his father once upbraided him, “What’s wrong with you, boy?  Don’t you know to get that door for your aunt?”  It’s obvious.  It’s a way of being in the world your people take for granted.  Like breathing, if you think too hard about it, you’ll liable to lose your rhythm and your breath.

That’s no doubt why it sometimes seems to me that Gentiles don’t know the simplest things, like how to make a tomato salad.  What’s more, they don’t seem to know that they don’t know.  You really can’t explain it to them:  either they taste the difference between ours and theirs, and what’s just right about ours, or they don’t.  If they don’t, it’s a waste of breath talking about it.

Of course, my reasonable self grasps the proposition that such cultural differences are relative, and that in matters of taste there must not be dispute.  It would make no sense to eat according to other people’s tastes, would it?  And even if one entertain the proposition that some cooking may be judged better than other cooking, or even that our own cooking may be judged better than every other people’s cooking, would not the liberal‑minded interpretation of this fact be that our own had attained to extraordinary heights of superiority, rather than that the others were defective?

But it just doesn’t seem that way to me.  It seems like the right way to dress a tomato should be obvious to a human being, upon a bit of reflection and experimentation, or, failing that, upon their first taste of our tomato salad.  It’s obvious because it’s simple:  taste for yourself.  And if you don’t taste the difference, I can’t explain it to you.

Blog the Eighteenth: Eggplant in Season

Make it easy, make it garlicKy.

The piles of eggplant at market are even higher than those of zucchini, eggplant being summer’s big boy.  This kid is high‑maintenance, though, and has been so from its youth.  Although eggplant’s agricultural history is long debated among those who care, it apparently began as a small prickly green vegetable with bland flesh and a bitter taste.  Being a member of the deadly nightshade family (like its cousin the tomato), it was sometimes feared to be poisonous.  What but an incurably curious omnivore could sustain interest in such a food? 

Human domestication has managed to get rid of eggplant’s pricks, but not always its bitter after-taste, so it often requires purging before cooking.  Cross-breeding has also managed to educe a variety of shapes and colors, one of those being the smallish white ovular variety that has given the fruit its English name.  A momentary mood of linguistic atavism once moved me to overpay for intriguing little white eggplants on offing at the gourmet market.  The recalcitrance of their flesh to flavoring and softening gave me a refresher course in the sophistries of gourmet supermarkets.

Thomas Jefferson brought purple eggplant to America as a table decoration, but it took immigrants of the Mediterranean and Asia to teach Americans how to eat eggplant.  It is labor-intensive food to cook, so as a cook you must understand that its virtue is not so much in its flavor as in the power of its spongy flesh to assimilate the flavors you feed it.  In this respect, it is like white mushrooms.

Blog the Seventeenth: Zucchini in Season

Oniony and finished with egg,  
or maybe mixed with pasta.

I think that any discussion of what to do with zucchini in season must begin with the concession that zucchini bread is only a way to use up zucchini, not use it well.

Zucchini is abundant, it being mid-summer.  What to do with it all?  What a strange problem to have!  We choke on our prosperity.  I once heard an N.P.R. interview in which an impoverished third‑worlder said of America, “I want to live in a country where the poor people are fat.”  We’re not happy we’re fat, so why does being fat look beatific to someone hungry?  Is prosperity an optical illusion? 

How is it abundance becomes oppressive?  We exert ourselves to produce more than we need, and then need to exert ourselves some more to figure out what to do with it all.  We become indentured to our own abundance—the more we have, the more we need, to keep up and use up what we have.  Spending more to grow zucchini in our garden than it costs to buy it on the cheap in season at market, we end up with more zucchini in season than we know what to do with; so we spend some more on ingredients for zucchini bread, to use the extra up, ending up with more of that than we know what to do with; so we go get containers and ribbons to wrap it as gifts for other people who already have more than enough zucchini at hand, whether in their own garden or at the markets.  Conspicuous production leads to conspicuous consumption.

Blog the Sixteenth:Greens ‘n Potato Mash

With a Side of Dry-Roasted Meat.

Like most addictive substances, greens are an acquired taste.  Remember the first time you tasted alcohol?  Didn’t it seem inconceivable to you at the time that anyone could like that taste?  And if you had known how much trouble it is to produce wine, beer, or spirits, wouldn’t a passion for it seem not only gross, but down right unnatural?  Such is the case with greens.  What tastes like dirt to others, to its lovers is earthy; where others taste metal, its lovers taste minerals.  Greens require lots of soaking because, well,  they’re dirty.  They sometimes need par-boiling because, well, they taste like iron.   After these preparatory purges of huge unwieldy heads of greens, you end up with a small pile of green mush.  What but addiction could explain anyone’s going to such lengths?

Well, poverty might could explain some of it.  No doubt my people’s knack for making greens delicious goes back to that mating of poverty with resourcefulness that gave birth to their cooking.  They were poor.  Greens are both easy to find in the byways and easy to grow in abundance.  The tender stuff, especially the hearts, can be eaten raw in salads.  But what to do with the tough, the bitter, the metallic?  That’s when ingenuity enters in, and cooking gets started.

Such culinary ingenuity should not be taken for granted.  It is yet another witness to human omnivorousness.  One might expect animal appetite to tend naturally toward the pleasant and away from the painful.  But human beings like the sour as well as the sweet; the fiery as well as the mellow; the bitter as well as the salty.  The human palate enjoys being pinched, bitten, burned, desiccated, and generally roughed up, now and again.  We can get interested in the full gamut of tastes and feels.  Why?  Because our senses are the mediums of our minds, and we like to perceive and contemplate all that there is.  We are omnivorous.

Blog the Fifteenth: On Saving the Irish

… with Pasta Asparagus and Wine-dyed London Broil.

Let me begin this blog with the disclaimer that by marriage I have a right to make fun of the Irish.   I have on my sister’s side an Irish brother-in-law, whence a half-Irish niece and nephew (both with red hair, thanks no doubt to genes deposited by the Normans during their sojourn in Sicily); and on my brother’s side, a half-Irish sister-in-law, whence two quarter-Irish nephews (the remaining quarter being Puerto Rican, with that delicious pulled-pork my sister‑in‑law cooks making that miscegenation well worth it).   So I claim a familial right of mocking my own, but I am ready to take up arms shoulder‑to‑shoulder with my clan, if you should mock mine as I’m about to.

The Irish don’t merely make bad food; they have a bad relation to food.  My sister’s cooking has been, if not corrupted, at the very least compromised by her Irish husband’s palate.  To give evidence that my judgment constitutes not a ­prejudice, but a bias based on judgment consequent and considered, I will tell you how my sister ruins my pasta asparagus recipe to accommodate the aversions of her husband’s Irish[‑American] palate.  To give evidence, on the other hand, of my equity and flexibility, I will also tell you about a delicious, crowd‑pleasing, kid-friendly recipe for London Broil that I came up by Italianizing the recipe of an Irish friend’s brother-in-law.   

My point: the Irish can be saved, if only they will eat Italian.

Blog the Fourteenth: On Cabbage Barbary

Red Cabbage, why bother?

Why red cabbage?  It demands explanation, because my people have a cabbage of their own, Savoy, and my mother knows how to make it very delicious.  At the grocery store, Savoy beckons with its glowing visage of chartreuse undulating to creamy white over a voile of curly ripples.  When you get it home and cut it open, a hundred giggles break out from its twin amphitheaters of nooks and crannies.  Vouchsafe it much onion, a little tomato pulp and broth, and this genial cabbage rejoices to return you steamy savory comfort.  (So different, the leathery grey-green cannon-ball sitting beside it in the market, best fit for boiling with corned beef and potatoes one day a year, in honor of a saint.)

So, I think an apology for my willingness to cook red cabbage is called for—an apology not in the colloquial sense of an admission of guilt, but rather in the classical (and paradoxically opposite) sense of self-defense.  To begin, you must grant me that the RED of red cabbage arrests the attention.  That granted, if one takes as one’s major premise, that the universal imperative of Nature is to paint the dinner plate GREEN, WHITE, and RED (and the red cabbage looked great on the plate last week with beef cutlets breaded and fried and broccoli lemony); and, further, cognizant of how difficult a RED for one's plate can be to come by at times in the market, one grants, for the minor premise, that this food is RED as RED can be; how can one not draw the conclusion, It must be cooked?  

Alas, logical necessity is one thing, and practicability another.  No genial cabbage, this.  It is armored against assault by storm, paw, and tooth.  It is contracted as densely as a rock, as if for indefinite siege, and when with a great knife and strain you cut it open, it seems to draw itself in yet tighter against your mortal stroke, its arteries looking readier to pour blood  than surrender. In cooking, it begrudges you its flavor and color, turning grey and bland, to render your victory over it Pyrrhic.  It is stubborn, tight‑fisted, and diffident.  It is northern.  Why bother with it?

Blog the Thirteenth: Kid-Friendly Cutlets

Beef cutlets breaded & fried, with Broccoli lemony and Cabbage barbary

I like to say that I hate kids, dogs, and vegetarians, and all for the same reason, because they ruin dinner.  If only the vegetarians would baby-sit the kids and dogs, the rest of us could eat in civilized fashion.  One of the reasons this is fun to say is that it’s socially acceptable.  On one hand, everyone knows its true;  on the other hand, people nevertheless think you can’t be serious.  In a way, they’re right that I’m not serious.  I actually like most kids, and most rather like me (so much so, that if one doesn’t, there’s likely something wrong with them, I always figure).  It’s the helicopter parents of our day that I don’t like, but that’s too credible to say in a socially acceptable way, so I blame the kids and dog instead, and the parents are fine with that.

As for the vegetarians, last time I said this in class, the President and Vice President of the school’s vegetarian club happen to be in attendance, and the next day the V.P. brought me a D.V.D. about the merciless treatment of animals by the meat industry.  I told him, “You see, this is just what I mean—you’re trying to ruin my dinner, aren’t you?  This D.V.D. is just performative confirmation of my complaint.”  He looked at me with such Ghandian forbearance, I had to promise to watch the video anyway, which ruined my joke as well as my dinner.

Blog the Twelfth: On Roasting a Kid with Potatoes and Onions

… or, if you prefer, a Chicken.

Well, we ended up having kid-goat (a.k.a., capretto) on Easter Sunday after all.   My Brooklyn aunt had already special ordered it with her butcher, and she didn’t want to cancel the order, so my mother returned to Jersey from her Brooklyn shopping spree with a plastic shopping bag heavy with half a kid-goat, chopped up into a motley assortment of bony parts, all cozied together in brown paper wrapping.  The baby pink flesh was so beautiful to see and so tender to touch!

I’ve decided to tell you how we roasted our Easter kid with potatoes and onions, because you can do the same with chicken parts, and it’s delicious.  Nor, mind you, is a blog on roasting Easter kid belated, since it’s still officially Easter.  Easter is the Christian Passover, and in imitation of Passover, it is an eight-day feast (or octave), stretching from the First Sunday of Easter to the Second Sunday.  As ever, Christianity finds a prophetic meaning in the Mosaic number:  Jesus’ rising from the dead on the first day of the week is the eighth day of creation, for as God created the world we know in seven days, on this eight day, through the resurrection of Jesus, he creates the eternal life of the world to come.  So, it’s still Easter, and you’re still in time to roast your kid.

As I mentioned, capretto is traditional in Sacco, and with both my mother’s brother come from Switzerland and her sister from Brooklyn, a colloquium about the best way to cook it was inevitable.  I suspect that you, Gentle Reader, are liable to misunderstanding my people’s culinary rigor.  You might think that our insistence on the eidetic demands of Nature’s culinary kinds would lead to a tyrannical regularization of our recipes and an intolerance of variation or innovation among us, à la Haute Cuisine.  Quite the contrary, because we believe the eternal forms to be eternal, we know our temporal imitations to be but temporal.  The intraversible distance between their perfection and our confections leaves much room, nay, infinite room, for controversy about how best to incarnate the eternal in the kitchen.  And, indeed, much discussion was had this Easter about how best to roast a kid.