English Food: A Social History of England Told Through the Food on Its Tables

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Three Tragedies by Renaissance Women, an edition of Iphigeneia at Aulis, by Lady Jane Lumley, The Tragedie of Antonie, by Lady Mary Sidney, The Tragedy of Mariam, by Elizabeth Cary, Viscountess Falkland ( Penguin, 1998) You may also opt to downgrade to Standard Digital, a robust journalistic offering that fulfils many user’s needs. Compare Standard and Premium Digital here. Most food history is about banquets. In thirty years’ time, when people read the food history of now, they will hear all about the coronation quiche, notwithstanding the fact that it doesn’t really represent a current food trend. Some people will loyally go ahead and make it, but it’s not really a good sampling of 2023 food culture. So I was interested in whether there was another way. I decided to go beyond cookbooks—because most food history is really based on recipe books—to sources for what people were actually eating, and how they were cooking. Where I live, we have issues growing wheat due to the climate. We have a local type of barley called ‘bere’ which is very hardy but quite rough. You can cook with it, but better to bake those flat scone-like breads. That’s right. Although it depends on the boulangerie. There’s a chain called Éric Kayser boulangeries—I think there are more than twenty now—which all craft a thing called the baguette Monge or sometimes the baguette tradition, which uses what the French call ‘old dough’ as the basis for the fermentation. So there’s an element of sourdough. But virtually every other grocery will be selling something pretty indistinguishable from what is sold in upmarket supermarkets over here. And if you go to Carrefour, or somewhere like that, you will smell the fresh bread, but it will be what’s called ‘bake off’ in the trade—it’s also called the ‘Milton Keynes process’ that produces the dough, hilariously—essentially they just push a lot of additives into it. It qualifies as an ultra-processed food because of the enormous amount of gluten it contains, and the preservatives, the stabilisers, the fat… it can just about be sold as ‘bread’, but you’re not supposed to sell it as a ‘baguette’.

English Food: A Social History of England Told Through the English Food: A Social History of England Told Through the

Recreating 16th Century Beer with Susan Flavin & Marc Meltonville https://open.spotify.com/episode/6wtjaqTVyqjacVkyvvO3FP?si=b3c29819ed7b453a Yes, actually too much fun, which is one reason why it took me ages. It’s also an inexhaustibly large topic, even confined just to England. My first draft was twice the length of the book actually published. And even so, the book is long, isn’t it? In later centuries, constant attempts to defeat heresy brought to light a number of figures who were difficult to reconcile with Christianity. Such figures were typically created without reference to witchcraft at all, but led to the creation of the figure of the heretic witch. A rich and indulgent history, English Food will change the way you view your food and understand your past.And I uncovered quite an interesting riff, I guess, in English Civil War history, which was a preoccupation with food, and with writing cookbooks, and with expressing political views through cookbooks. That, for me, intersected with the fact that a lot of witchcraft accusations are actually caused by food shortages, in quite a straightforward way. One of the things that they reportedly do, that upsets their neighbours, is spoil food production—like, you’re making butter, the witch comes into the room, and—by some kind of undefined negativity—makes your butter fail to set. Then you’ve wasted the expensive primary ingredient, cream, which you can’t just go down to the shop and replace. In this delicious history of Britain’s food traditions, Diane Purkiss invites readers on a unique journey through the centuries, exploring the development of recipes and rituals for mealtimes such as breakfast, lunch, and dinner, to show how food has been both a reflection of and inspiration for social continuity and change. We talked about how he found out about Richard Briggs and his book; the similarities and differences between life and cooking then and now; who may have influenced Briggs’ writing; his death; broiling and other older English words the Brits no longer use but North Americans do; authenticity; and much more.

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I find the narrowness of individual ‘subjects’ defeating. You bring more to reading poetry, I think, if you have a strong sense of what they are likely to have had for dinner. We mustn’t underestimate the shaping power of what we eat. I’ve been doing some work recently on the English at sea, and thinking about scurvy. The effects of scurvy on the mindset of entire naval armadas is almost impossible to overestimate. That’s the remarkable thing. People were literally dying in droves of a disease that nobody fully understood right up to polar exploration. It was a privilege for me to visit the festival to receive the Bodley Medal. As an incidental blessing I saw Oxford at its most mysterious and atmospheric. It was a day of piercing cold and as I walked through the twilight from the Sheldonian to Christ Church, the streets were empty and the whole city was shutting itself away. Christ Church was silent except for the footfall of unseen persons around corners and the sounds of evensong creeping from behind closed doors. For the first time I understood thoroughly the power of college ghost stories. Today Neil talks with Brigitte Webster about her new book Eating with the Tudors which has just been published by Pen & Sword History. The night in Oxford was the most beautiful event I have ever done. Not just the spectacular setting (of the Sheldonian), but an unforgettable evening. One such figure was peculiar to the western Alps. She was the female embodiment of winter, a female figure often called Bertha or Perchta or Befuna. She punished social disobedience and rewarded ‘goodness’. She was always portrayed as an old hag, because she represented cold and winter. It did not take long for intellectuals to note her resemblance to the witches with whom they were familiar from classical literature.Elizabeth Raffald with Alessandra Pino & Neil Buttery https://open.spotify.com/episode/0oPYbFhNAfIHOfj6KL9RWC?si=cfdfadbbf32a4d24 This is at least partly a work of fantasy; it’s Markham’s idea of how a household ought to be run, rather than what anyone actually did. Nonetheless what it reminds us of is the attenuated role of the modern housewife in comparison with what it used to be. It used to be like running a small business—you might typically have a staff of between five and five hundred people working for you to manage. And what Markham really clarifies is just how much knowledge this involved. That’s very interesting. Because so much of the identity of France, at least to an outsider, seems to be tied up in the boulangerie.

Diane Purkiss - Athenaeum Review Diane Purkiss - Athenaeum Review

Diane’s book English Food: a People’s History available here: https://harpercollins.co.uk/products/english-food-a-peoples-history-diane-purkiss?variant=39825973411918 This is one of two books that really changed my approach to the whole subject of food. Because most books about the history of food focus on what the rich eat—just like most histories of fashion focus on that tiny one percent of society. And that’s fine, if you recognise that it’s all a daydream. But it doesn’t give you a good holistic picture of what the past was actually like. Let’s have a look at these food history books that you’ve selected, starting with The Kitchen in History by Molly Harrison. Could you give us an overview, and why you think it’s worth reading? At the trial, those who submitted written complaints will take the stand and give their evidence aloud and under oath. You, as the accused, will also take the stand and your confession will be read aloud. If you like, you can add to it, or deny that you said bits of it, but that might just make you look inconsistent. After that, the jury will decide on your guilt.

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If you wanted to ever have fruit, you had to be acting to preserve every tiny scrap of it. They’re preserving not only peak, ripe, glossy apples, but gathering up what they call the greenings, the windfalls that dropped before they were ripe. There are dozens of uses for those—you can make them into a kind of vinegar for salad dressing, or into a relish, or into a sugar paste as a dessert. All this thinking and planning and oversight is hugely interesting. It wasn’t like the weirdness of being a housewife in the 1950s, where inessentially you were confined to a tiny, not very interactive, space. It was more like running an enterprise of reasonable size. The vicar in the village tells you that the dead that remain in the earth are those condemned to hell. Some people say that the dead riders are wreathed in flames, and their saddles are red-hot iron. Those people say that if you do get any power from the riders, it’s the power of hell and devils.

Let them eat prawn cocktail crisps - UnHerd Let them eat prawn cocktail crisps - UnHerd

I mean, it’s a horrible illness. Not only is it physically incredibly painful, and unbelievably exhausting—like a dreadfully bad Covid—but the worst thing about it is that healed wounds open up again. So it has this spectral quality in a military outfit. The leg that got shot suddenly reopens and starts bleeding again. Things like that. Imagine you’re standing on a hillside. You look at the lumps in the grass. You are probably wondering what they are, or what they used to be. A panel nearby says that they are prehistoric burial mounds. That discussion of scurvy might have led us quite neatly to Lizzie Collingham’s The Hungry Empire, a study of British imperial history structured around twenty recipes. It was first published under the title Tastes of Empire. If you do nothing, you will be auto-enrolled in our premium digital monthly subscription plan and retain complete access for 65 € per month.The 11th century saw the arrival of Scholasticism. Scholastic philosophy meant that all of created nature became an object of scrutiny from which scholastics could create a model that applied to everything. The inquisitorial eye began to fix itself on aspects of folklore that had been smiled away or incorporated into Christian worship in earlier periods.