This surprisingly poetic account of an all-day singing was submitted sometime in 1941 to the Works Project Administration by a Mississippi writer working on the “America Eats!” project .
There is an old axiom that fighting and feuding are easily plowed under with food and song. Certainly, a man can stand up by his neighbor and sing “Amazing Grace! How Sweet the Sound!” and then turn around and feud with him about a hog, a dog, or a fence line.
Not a Mississippi man, anyway. For, although a Mississippian gets tempered up in a hurry, he is also believed to be form with a prayer in his heart, a song on his lips, and an unwavering appetite for picnic food. All day singing with dinner on the ground has come to serve him as “hatchet-burying” time as well as a singing and easing session.
In one section of the state there is a tri-county singing association that meets twice a year, and when that group of voices bears down the mules hitched below the hill start in to bray. From the first notes that are sung until the last leader calls for “God Be With You Till We Meet Again,” singing sometimes throughout the day.
In the church the women sit on one side of the house, the men on the other. Those who read shaped notes take their seats on the front rows. The first leader calls out a number from his Sacred Harp song books and sets the pitch. He asks for the tune and the church house rings with the “fa, sold, la” of the Mississippian scale. The words come next and each leader tries to extract from the willing class its best.
As the morning wears on the women present who say they don’t “sing a stitch” prepare the table for dinner. Near noontime, the smell of food begins to compete with the swell of rhythm. And when a tune as familiar as “On Jordan’s Story Banks” falls off, even the leader knows that it’s time for the Sacred Harp to be laid aside. He solemnly closes the book and announces that dinner will be served outside.
On the improvised tables the women have spread food for the hungry and weary vocalists. Chicken seems to be the songbirds’ meat for it is evident in great quantity and variety. There is chicken pie, crisp fried chicken, country fried chicken with gravy, broiled chicken, baked chicken, chicken giblets, and hard-boiled eggs. There are baked hams and country sausage, and no all-day singing dinner is just right without potato salad. Homemade summer pickle, peach pickle, and pickle relish eat mighty well with all this, and there’s plenty of cold biscuit and homemade light bread.
The best cooks of the community bring their cakes and pies and a man was hard put to choose between apple pie and devil’s food cake with coconut icing. It may be that he will pass them both up for jelly cake, especially if it is a ten-stacker.
Singing is resumed after dinner, but it takes a potent leader to get much spirit into the mind right after such a meal. But song finally takes hold again, and the singing of “Sweet Morning” takes on added meaning. The final number is heard at sundown, and the courting couples wander up from the spring to join their folks for the trek home.
It is a quiet leave-taking, without many spoken good-byes. Those had already been said when the last leader asked for the words” “God Be With You Till We Meet Again.”
Great cakes don’t come out of a box. No, they come from handwork, sacks and shells, from old tried-and-true recipes and those who have made them. Such cakes are not only worthy of serving to family and guests, but they’re also fun to make. Most of the best of them involve complicated procedures that aren’t that time-consuming at all if you’re a dedicated home cook in the first place, and pulling a perfectly-cooked cake out of the oven is an unmatchable experience. After beaming at your creation for a few minutes, you get to decorate; the cake is your canvas, and you are the artist of this most temporary of masterpieces.
Legend has it that the original recipe for the red velvet cake is from the kitchens of the Waldorf-Astoria, but there’s no solid opinion on that. The cake became popular here sometime after World War II, when the South began to become much more a part of the nation as a whole. Me, I think that the red velvet cake is a variation of the old devil’s food cake and that the name changed because many good religious women were just not going to bring Satan’s bounty to their tables. It has the same texture, and while no cocoa is used in the icing, the cake’s primary flavoring is cocoa.
This is a family recipe, one of the dozen or so I still have from my mother’s hand. I’m almost sure she got it from her grandmother Eula, who came from a line of exceptional cooks. Her sister, my Aunt Leila, became legendary for her cakes, pickles and preserves. They were all very strict Baptists, and I suspect they were among the ones who would simply not feed their folks devil’s food; doubtless they didn’t want to nurture what they knew was a genetic predisposition for devilment. (It didn’t work.)
Two elements of this recipe betray its age. First is that it employs a “boiled icing”, meaning an icing that is produced pretty much in the way you would make a sauce or a gravy, by heating starch in a liquid. In some cookbooks, this is referred to as a “roux icing”, but it’s a very raw roux indeed. The advantage to this type of icing is that you don’t have to warm it to ice your cake (in fact it needs cooling), and it tastes so much better than that lard and confectioner’s sugar gloop you get at the supermarket.
Second is the leavening, which involves that chemistry set action of putting baking soda in a bit of vinegar and watching it foam. The acidic buttermilk in the batter provides additional frothing and the end result is, well, velvety. Many of you will probably take issue with the amount of food coloring involved, but try to relax; besides, it’s so much fun dribbling that red food coloring into your white batter and swirling it in. The absolute best part of course is eating it. If you really want it good, wrap layers in wax paper individually overnight before frosting.
Batter: 1 cup vegetable shortening, 1 ¼ cup sugar, 2 eggs, 1 teaspoon vanilla flavoring, 2 ¼ cups plain flour, 1 teaspoon salt, 1 tablespoon cocoa, 1 cup buttermilk, 2 ounces red food coloring, 1 teaspoon baking soda and 1 tablespoon vinegar. Cream shortening and sugar, and add well-beaten eggs and vanilla. Sift flour, salt and cocoa three times. Add dry ingredients alternately with buttermilk. Blend in food coloring. Dissolve soda in vinegar, and fold into batter. Bake in 3 layers at 350 degrees.
Frosting: 1 ½ cups milk, 4 ½ tablespoons flour, 1 ½ cups butter (3 sticks), 1 ½ cups sugar, 1 ½ teaspoons vanilla flavoring. Gradually add milk to flour in double boiler, stirring constantly until it is thicker than pudding. Remove from heat and stir until cooled. Cream butter and sugar for at least ten minutes, then add vanilla and continue creaming until fluffy. Add flour and milk mixture to creamed butter and sugar and beat at least ten minutes or until no grains of sugar can be detected. Frost and sprinkle with crushed walnuts or pecans.
Robert Moss, who’s from Charleston, is a culinary historian, a geeky gaggle of food writers in which I am gosling if not egg.
In Going Lardcore: Adventures in New Southern Dining, Moss delves into stories of Low Country dishes such as shrimp and grits and she-crab soup as well as elements of our broader Southern cuisine like bourbon, fried green tomatoes and pimento cheese.
Here he becomes troublesome, claiming rum is more Southern than bourbon, that fried green tomatoes are a Yankee invention, and that pimento cheese originated in upstate New York.
It’s this pimento and cheese issue I’m all over like a duck on a June bug, but before going any further, let’s turn to this matter of spelling, since I’m acutely aware that any article in Mississippi is going to be scratched over and henpecked by a pompous flock of literati. God help me if my semicolons lack weight.
Yes, I am quite aware that the it’s the pimiento pepper, but in his article “Creating a New Southern Icon: The Curious History of Pimento Cheese”, Moss notes that “In the late 1890s, imported Spanish sweet peppers started being canned and sold by large food manufacturers, which not only boosted their popularity but also introduced the Spanish name pimiento.
Soon the ‘i’ was dropped from common usage, and by the turn of the century most print accounts of the peppers call them ‘pimentos’.” I’ll remind you that Moss has a PhD. (in English, no less) from Furman, and though I’m not known for my slavish allegiance to academics, like the rest of you, I always concur with eggheads when they’re in my corner. It looks good on paper.
Moss does not create another idol in this article; instead he reveals himself as an iconoclast of the first order by exposing the Yankee roots of a Southern dish Boston-based food writer Judy Gelman claims is “held sacred by Southerners”, and his research seems brutally thorough. Evangelism is clearly in play.
What made pimento and cheese characteristically Southern is the use of cheddar. In memory lives the vivid image of a red hoop of cheddar sitting on the counter of a small country store under a wrap of wax paper ready to be sliced and eaten with saltines and a hunk of baloney or a can of Viennas.
There’s no doubt in my mind that this was the cheese most often grated and used with homemade mayonnaise for pimento and cheese in rural kitchens throughout the South.
Still and all, Moss makes a valid point; if foods we consider Southern are anathematized by Yankee roots, then our idolized pimento cheese has feet of clay. We just found out how to do it right and made it ours. But how is it that we’ve come to make a cult of cornbread, a fetish of fried chicken and an idol of black-eyed peas, all adorned with the trappings of media devotion and academic Sunday schools?
Let’s please move beyond the iconography of food (barbecue is just short of having a clergy) and come to realize that any significant foodstuff is nothing more than a pleasing combination of tastes and textures. And sure, let’s have food festivals; of course you wouldn’t expect to find a shrimp festival in Omaha or one for mountain oysters in Key West (I could be wrong about that) but let’s come to know them for what they are: celebrations of people and place.
As to pimento and cheese itself, I’m not going to be so crass as to give you a recipe. You do it the way you like it; God knows you’re going to anyway. Pimento cheese should be devoid of controversy. It’s not; everyone thinks their version is the best. But you’re the one making it, so to hell with them.
Though Moss claims that recipes with cream cheese are “definitely in the minority”, I always add it to mine, mixing it with the mayo 1:3. I also belong to a schismatic if not to say heretical sect who find a fresh sweet peppers from the garden as acceptable as canned pimientos, and have no problem adding chopped green onions, though I get a lot of finger-wagging over that.
While researching the history of Mexican cornbread (the U.S. version,), I discovered our “Southern” cornbread in several Mexican cookbooks. Called–somewhat unsurprisingly–pan de maiz, this recipe seems to have found a place on tables in southern Mexico, Guatemala, and Honduras.
One recipe I found on a Mexican website claims to have come by way of Maine and even employs buttermilk. While such things aren’t inconceivable, I suddenly felt as if the Culinary Improbability Drive had been activated, and I’d turned into an enormous zucchini hush puppy and about to plunge into a roiling intergalactic catfish fryer.
I felt much the same way about Malaysian grits.
The origins of what passes as Mexican cornbread in the U.S. are obscured in a cloud of “women’s magazine” articles and speculation. The dish has all sorts of atrocious variations; extreme examples include any number of beans and meats, cacti, seeds, flowers, and a California aberration with blue tofu that also ranks high on my Improbability Algorithm.
For my part, I’ve devised a recipe very close to Ur-meal bread. Add whole kernel corn, peppers and queso in equal proportions to a good stiff cornbread batter. I use thin-walled mild peppers 1:1 with thinly-sliced jalapeno. Drop by spoonfuls into a well-oiled skillet, brown on both sides, and place in a single layer on a cookie sheet in a low oven to crisp. Top with salsa, sour cream, and/or guacamole.
Grabbling is the most unsophisticated form of angling. Fly fishing seems downright effete in comparison; forget fussing with those artsy little hand-tied flies, forget about the L.L. Bean creel, forget about the custom-made rod, just stick your hand down in a hole under the water and pull out a fish. No other form of fishing is so breathtakingly fundamental.
When grabbling, it goes unsaid that you’re fishing for catfish, which tend to hole up in hollow logs or under stumps in the spring. Unlike suicidal salmon that exhaust themselves in long-distance spawning, the sensible Southern catfish conducts a more sedate courtship by finding a steady bed and putting out a red light, so to speak.
In the old days, grabblers used to sink hollow logs in selected places before the fish begin spawning in April in order to lure the catfish into them, but nowadays most folks use man-made beds. I talked to one guy who said you can use big tires, too, but the disadvantage to that is that the fish can scoot around inside the tire, making them devilishly hard to catch. The location of these beds is a guarded secret among serious grabblers who sink them in the fall and come back when the water has warmed up in the spring to collect the booty.
Grabbling might well be the ultimate expression of angler machismo as well. It takes true grit to stick your bare hand in a hole under water. After all, there’s no guarantee that what you’re going to grab is a catfish. We grow some mighty big snapping turtles in Mississippi that can easily nip off a finger or two if tempted to do so, and it takes little to tempt a snapper, especially when he’s holed up in a sunken hollow log or a catfish box with minnows on his mind.
We also have a nasty variety of pit viper here called a cottonmouth moccasin. I’ve heard it rumored all my life that grabblers aren’t afraid of cottonmouths because these snakes aren’t supposed to be able to open their mouths under water, but that never has made any sense to me because their scientific name, piscivorus, means “fish-eating.”
Fortunately for those of us who simply lack the opportunities to haul protesting fish out of the water with our bare hands, there are easier ways to get catfish. Mississippi is, after all, the buckle of the Catfish Belt. We can get fresh or “fresh frozen” (love that term) catfish in your local grocery any time.
Elitists deride catfish but, to quote Twain, “The catfish is a good enough fish for anybody,” and I fall back on that high word. In the South, catfish, like almost any other sort of meat, is most often fried, and there’s nothing better than a platter of fried catfish and a litter of hush puppies. But however rewarding, frying catfish is just as messy and time-consuming as frying chicken. And while simply baking or broiling fish is easy and healthy, it’s also boring.
So what I’m going to give you here is a simple sauce recipe for baked or broiled catfish that takes it to another level. Beurre blanc is a classic emulsion, as are mayonnaise and Hollandaise, but “white butter” is far less tricky and far more stable. It’s a cold emulsion, like mayo, but it doesn’t involve an agglutination of proteins. Buerre blanc is simply butter whipped with wine, shallots and herbs.
Catfish with beurre blanc
One 8-oz. fillet of catfish per person. Score the fillets lightly, brush with a bit of (unsalted) butter; bake in a hot oven until done through. Beforehand, reduce 1/2 cup good white wine and two tablespoons lemon juice by about half. Add three tablespoons of very,very finely minced shallots, a dash of white pepper and a pinch of salt. Then gradually whip in 1/4 pound of unsalted butter over very low heat until thoroughly incorporated. Tarragon and dill (though I don’t recommend using them together) are most often used for flavor, and parsley is always appropriate. Slather sauce on fish and serve.
You’ll find imitation smoked sausages sold in ropes across the Lower South, most often in the freezer section
In central Mississippi, our signature brand is Red Rose, which was originally produced by the Jackson Packing Company in 1945. Polk’s Meat Products (“Picky People Pick Polk’s”) in Magee purchased the brand in 1990.
Two landmark restaurants in Jackson, the Beatty Street Grocery and the Big Apple Inn on Farish, offer Red Rose, and Polk’s gets plenty mail orders from expatriated Mississippians who loved and remember Red Rose on the table.
I’m not about to tell you how to cook a hot dog, and I’m not going to tell you what kind of bun to stick it in, either; those are purely personal considerations. You heat up a wiener any way you find best, and stick it into whatever bun you like, but any weenie needs a warm bun. Just sayin’.
As to toppings, eschew French mustards; while France has been an ally since the dawn of our nation, putting Dijon mustard on a hot dog seems vaguely unpatriotic and approaches the epitome of pretension. Creole mustard is a laudable and appropriate compromise. Ketchup is acceptable in some circles (yes, mine) but if you slather mayonnaise on a weenie, you need therapy.
A relish is wonderful, and your favorite chili should always be an option. Chopped fresh onion is a must; use a white with bite. For cheese use mild cheddar, for chrissakes.
By the middle of the last century, Mary Frances Kennedy Fisher, known to the world of letters as M.F.K. Fisher, had established herself as the preeminent culinary essayist in the English language.
Her visits to Dijon, Vevey and Provence resulted in works such as Serve It Forth (1937), Consider the Oyster (1941), How to Cook a Wolf (1942) and The Gastronomical Me (1941). Those and her translation of The Physiology of Taste by Brillat-Savarin (1949) had garnered her praises from around the globe. W.H. Auden said of her, “I do not know of anyone in the United States who writes better prose,” no small acclaim in the age of Faulkner, Hemingway, and Steinbeck.
In 1964, Fisher had just finished the stunning Map of Another Town, an excerpt of which was published in The New Yorker in January. Subtitled “A Memoir of Provence”, the work marks a departure from her gastronomical memoir-cum-recipe format since the book is built not around food but around places: the cours Mirabear, the Deaux Garcons, La Toronde and other sites associated with Aix-en-Provence.
She had established herself as a writer, but she had already told friends she wanted to do something different: she wanted to teach. Other than a writing workshop in Utah in 1954 and various public speaking engagements, she had no teaching experience.
She also lacked sufficient academic credits to qualify for certification at public schools, but private schools like Piney Woods offered leeway in the matter of credentials and she entertained the idea of teaching English literature, basic composition, home economics (try to imagine taking home economics from M.F.K. Fisher) and tutoring students in French, Spanish and Italian.
“I’ll be working with students in advanced high school and junior college who are preparing for the ministry, the law, teaching and medicine. I’ll also be working with students who have come from the most God-forsaken rural areas in the state. The main thing is that they will be there because they WILL it, and not because it is the easiest, coziest and most indicated way to social and economic success.”
Fisher first heard about Piney Woods in the early 1920s when their gospel choir performed at The Bishop’s School in La Jolla, California, where the teen-aged Mary Frances and her younger sister were enrolled. For some time afterwards, her mother Edith subscribed to the Piney Woods bulletin and regularly sent donations of money and books, which her daughter continued to do for decades.
In her letters to family and friends in the early months of 1964, M.F. wrote of her preliminary discussion with Dr. Laurence Jones, the founder of Piney Woods, about her plans to volunteer her services at the school and her reasons for doing so, saying that she had “almost finished the active mother-role and that I am destined to go to waste unless I make some strong move.”
The year 1964 was a sadly historic one for Mississippi; the state had become a battleground in the American struggle for civil rights. Fisher confessed that she was no martyr to the cause of racial equality, and “as for accepting and being accepted, I honestly think that would soon take care of itself, easily and thoroughly . . . there would be suspicion of my motives at first, as is very understandable . . . so many white people want to ‘help’ but, are conditioned too far back to be anything but self-conscious about it, and I seem to be born without a racial conscience or whatever it is.”
She was not being altruistic at all, she was doing this for herself because after so many comfortable years in St. Helena and so many years of raising her daughters to be citizens of the world, she now had her back to the wall and needed Piney Woods as much as or more than the school needed her.
After sharing her plans with family (to mixed responses), Fisher boarded the California Zephyr in San Francisco on June 22. Once in Chicago, she boarded a train bound for Jackson, some twenty miles from Piney Woods.
During that time radio broadcasts and news coverage focused on the disappearance of two white civil rights workers from New York, Andrew Goodman, Michael Schwerner and their black activist host, James Chaney, who were the first casualties of what was to become known as the “Freedom Summer”. On August 4, the FBI would discover the inhumed bodies of Goodman, Schwerner and Chaney, and the South would explode in acts of violence and bigotry
But at Piney Woods, the focus was on work and education. Fisher said that the students were “too busy for trouble.” She eased into teaching with noncredit courses on fables (“from Aesop to Thurber”) and also tutored a handful of students. She lived in the comparative luxury of an air-conditioned mobile home of a faculty member who was away on vacation and ate most of her meals in the dining hall, which she considered disastrous because of the emphasis on starchy foods.
It should be noted that Fisher dined at the famous Revolving Tables in the Mendenhall Hotel, but records of the meal and her impressions of it are if in existence unavailable.
Fisher was at Piney Woods for a very short time, less than six months all told: two school terms, a summer and a fall. Despite the miserable Mississippi summer heat, her first term was the happiest. She wrote, “For the first time in many years what creative energy I have is being directed toward other things than my professional and emotional self.” She spoke of “wooing the students” to make herself acceptable, and her non-credit courses were popular.
She talked of her time with Dr. Jones, who was away from campus most of the time on fund-raising junkets. During his absence, the dean of the school Dr. Chandler was in charge, and Fisher described her as a “somewhat ridiculous little figure”. Fisher was soon to tangle with the steely Chandler and became outraged at a librarian who would not check out books “to NEGRO students!”
During the October break between the summer and fall semesters, things began to go awry. Even as she boarded the plane in Jackson, “I was surrounded by men and women and their frightened children speaking Mississippi dialects, several civil rights workers were flying out, the plane was stiff with heavily armed police, and I became more convinced that I could never come back.”
She spent her break at a beach house in Bridgehampton, N.Y., attending Broadway musicals and dining with Truman Capote, but that autumn her daughter Anna lost her job and became pregnant, her friend and editor Pat Convici became gravely ill, and her sister Anne was also in poor health.
When she returned to Piney Woods, she threw herself back into teaching, but the daily grind soon began to wear. After a difficult Thanksgiving with her family in California, when she returned to Piney Woods in December she asked to be relieved of her teaching duties for the remainder of the fall semester.
Her plans were to return to California to her daughters Norah and Anna, but, incensed that she seemed to have abandoned them in their time of need (Norah was by now caring for the pregnant and unstable Anna) for a group of Negro students in the middle of nowhere, they both insisted that she shouldn’t come.
Fisher left Piney Woods for Chicago in January 1965 and never returned. She had lost 20 pounds and was absorbed in self-reflection. Looking back on that time she wrote, “I began to come to life again.” She later described her time in Mississippi as “a pit of non-existence” she subjected herself to.
Once back in Chicago, she began writing again and sold some articles she had written long ago. “I thought a great deal about Piney Woods – the iron hand of Dr. Chandler, the librarian who didn’t want books taken out of the library, the conformity. People want me to write controversial stuff about it, but I am still too close, and I do not want to hurt the old man who founded the school.”
“He is a rascal, but he is also something of a real saint, in my eyes. I am making many notes, of course, and may some day be able to tell what I think is the truth about the basically noble but infamous place.”
These notes were never assembled, much less expounded upon. In Conversations with M.F.K. Fisher, edited by David Lazar (University Press of Mississippi: 1992), Ruth Riechl in 1990 describes this exchange:
“Mississippi?” I ask. Fisher sighs. “In 1964 the kids were all gone and I thought I’d find out if the South was as bad as I thought. So I went to teach at the Piney Woods School.” Piney Woods was a school for black students; the faculty, says Fisher, was half black and half white. She taught English. “The South was worse than I expected. I didn’t go to town at all while I was there.” But why did she go in the first place? Did she plan to write a book, to fight a fight? She looks slightly horrified. “God, no, I wasn’t planning on writing anything about it. And I didn’t go there to fight anything. I just went.” Fisher smiles a little, remembering. “I found it took six months before the kids would eyeball me. But after six months I was without color, and so were they.”
She smiles. “I was not invited back,” she adds with a certain amount of pride, “because I was a trouble maker.” She seems pleased by this, and then abruptly stops talking.
Older recipes for this king of summer soups include bread melded early on with oil, salt and garlic into sort of a cold roux for body. This recipe doesn’t include bread at that juncture, but I like crumbling dry cornbread over the bowl at table.
Mince two or three cloves of garlic very, very finely and mash in the bottom of a glass or enamel bowl with a teaspoon of salt and about a half a cup of olive oil. Add in fine dice one yellow onion, three very ripe summer tomatoes, two peeled cucumbers, two ribs celery (with leaves), and a sweet banana pepper.
I don’t recommend hot peppers; this is a cooling dish, and should be refreshing, not pungent nor heavy; starchy vegetables such as corn or peas seem out of place as well.
Add a teaspoon of powdered cumin, a quarter cup each of chopped fresh basil and parsley, and a teaspoon of ground black pepper. Mix with two cups V8. Refrigerate overnight. An hour before serving, add more V8 to consistency, adjust the salt and pepper, and top with a slosh of olive oil.
