Saturday, March 29, 2014

Garlic Bread



Baugettes, Fire Island Rustic Bakeshop, Anchorage. [TWCarns Photo]



Streamlined torpedo.

Exterior, a hard brittle crust,

but it’s a sham.

At your core,

you are soft and yielding.



Indulgent tang

of garlic minced in butter.

My lips are slick

with guilty pleasure.



Did your ancestors

come through Ellis Island?

Did they lose

the French surname Pain,

to help you fit in

with this hodgepodge

of western food?



I see your great grandfather

strapped to the back of a bicycle

being pedaled up

the steep cobbled streets

of Montmartre.



Did he spend time

in a sidewalk café,

a third at the table

with Hemingway and Joyce

sharing a bottle of Bordeaux?



Would he look

on his Americanized descendant

with the disdain

of a Parisian waiter?



Paul Winkel
Anchorage, March 29, 2014



Paris Photography  3
Streets of MontMarte in Paris,, ephotozine.com picture.


Wednesday, March 26, 2014

Sicilian artichoke and tuna stew



4345844745_3ea0b5be52.jpg (400×400)
Artichokes, Santa Cruz News.

After Pablo Neruda

        Find a tuna among the market vegetables, a solitary man of war. Pair it with artichokes, their sides burnished as grenades. Take them in your market basket, home to the deep soup pot. I am envisioning a Sicilian fish stew, one where you start by sauteeing the small diced onion and smashed cloves of garlic (two, maybe, or three) in olive oil that smells of the dusty October hillsides where it was harvested. After the onion and garlic have scented the kitchen, stir in the baby artichokes, two dozen or so cut into quarters, and stir them sizzling but not burning for a good five minutes. Then it will be time to splash in half a dozen crushed tomatoes, red with the blood of the New World from which they came, along with the chopped green celery stalk and its leaves, and the bright bitter parsley -- enough to bring summer into this autumn dish.

        You will stir this with salt and pepper ("to taste,"as all of the good books say), half a glass of white wine, a cup of stock (fish or vegetable) and simmer for half an hour, while you turn back to the noble tuna, the missile that has become a missive, a letter from Pablo Neruda to your kitchen. Now you must bravely cut the tuna into one-inch pieces, of a size to cook quickly and tenderly, each piece a word, and together a pound of the red muscles that propelled the tuna through the deeps. When the artichokes have let down their guard and are al dente, slip the tuna chunks into the pot, and quickly toast some slices of ciabbata that have been brushed with more of the olive oil from the harvest. They will be done at the same time, the tuna and the toasted bread, and you may ladle the stew over the slice of bread in the bottom of each bowl. Some would fling more parsley atop the stew, or a lemon aioli, or some other garnish. You must be the judge. Take the bowls outside, sit with them under the fig tree in the evening, and drink a wine from the slopes of Mt. Aetna with your meal.


Artichoke, tuna --
Neruda immortalized
you. I make a stew.





Northern blue-fin tuna.

Pablo Neruda, Ode to a Large Tuna in a Market; Ode to the Artichoke

The history of grasses -- a timeline





Snow's melting in Berrien County, Michigan, showing the winter wheat greening up, March 22, 2014 [Photo, Micki Glueckert]

The dates given in this timeline are the best approximations available at the time of publication (March 25, 2014).

One hundred million years ago -- Grasses appear 


Oat grass, Locust Lane, Michigan. [Photo, TWCarns]

     Grasses evolved relatively late among the land plants, near the end of the Mesozoic period. Dinosaurs ate them, as shown in 2005 when scientists found silica from grass leaves in fossilized dinosaur dung. They spread everywhere, adapting to a wide range of conditions because they had:
  • Bits of silica in their leaves, to make it harder for animals to eat them. That didn't prevent numerous animals from evolving ways to consume them anyway -- extra stomachs (ruminants like cows, zebras, elephants and deer), big teeth and extra digestive spaces (like horses), and jaws and mandibles (insects). 
  • Growth from the ground up, rather than from the top of the plant, which allowed them to survive fires, droughts, winds, and other harsh conditions.
  • Two types of photosynthesis, allowing them to grow in a wide range of climates. Some grasses have C-3 photosynthesis, adapted for tropical climates; the C-4 path of photosynthesis developed more recently and enabled grasses to colonize colder and drier climates, including Antarctica.
  • The ability to propagate both by runners,(above and below ground) and with seeds.
  • Wind-carried pollen, so that the grasses didn't have to rely on insects for fertilization.
     The climate cooperated as well. No-one knows for sure why the dinosaurs went extinct about 65,000,000 years ago, but cooling climates and ice ages after that often favored mammals and grasses. Herds of ruminants and the animals who ate them for dinner covered much of Africa, the Americas, and Asia.

Deer eating grass in Tacoma, Washington, February, 2014. [Photo, TWCarns]


Six million years ago -- human ancestors appear 

     Fast forward through many millions of years to the grasslands of Africa where the earliest signs of humans appeared. 

 Savanna, Samburu National Reserve, Kenya.  Credit: Thure Cerling, University of Utah.

      Humans developed their cultures and civilizations in close relationship to grasses. Whether they were feeding themselves or their domesticated animals, or subsisting on wild animals that foraged on grasslands, much of the human diet came -- and still comes -- from grass. One human ancestor, Ardipithecus, from 4.3 million years ago was eating grass; its members lived in woodlands near the savanna. Other evidence from about 3.5 million years ago suggests that grass was a main component of the hominids (pre-humans) diet, distinguishing them from their primate ancestors who subsisted mainly on fruits, leaves, and insects or small animals.

File:Ardipithecus ramidus.jpg
An artist's image of Ardipithecus. 

3.4 million to two million years ago -- evidence of hominids using stone tools, and eating grasses

      About 2.6 million years ago, humans were making stone tools, in the Kenyan grasslands, and elsewhere, while continuing to eat grasses. At the same time, the climate was shifting from more tropical in most places to drier, cooler, and more variable, well-suited to grasses, as shown by a variety of scientific data, from undersea sediments to fossilized vegetation.


Tools from the Stone Age. [Photo, Wikipedia]

      There's plenty of evidence that humans were eating meat at the same time as the grasses and other foods, but data suggest that human kidneys and livers are limited in in their ability to process proteins. Too much meat is toxic, and half or more of human calories must come from fats and carbohydrates such as grains. Wheat is the focus of this blog; others have done great justice to the rest of the omnivores' diets.

1.9 million years ago -- hominids begin to cook?


[Photo, TWCarns]

     When did people begin to cook grains, whether by roasting them, boiling them, or in some other fashion? The evidence is so murky that it's probably better to be cautious rather than to say that anyone knows with certainty. One study looked at the size of hominid molars from about 2,000,000 years ago, and suggested that they were much smaller than those of related primates because hominids needed to spend much less time and energy chewing food -- only possible if they were cooking it.

40,000 to 23,000 years ago -- people begin to grind up grains

bilancino grinding tools_wide-8f335c65606968d602b5e2ec5d546a973c021abd-s6-c30.jpg (948×532)
  Paleolithic grinding stone (Italy, 30,000 years ago). [Photo, NPR]

   Tools for grinding grains appear well before humans domesticated the grasses with agriculture. Excavations have found stones that were used to grind tubers and grains in Italy, Russia, and elsewhere. A flat stone found in Israel in 1989 had been used to pulverize barley, and possibly wheat. The earliest evidence of wheat ancestors, such as wild einkorn and emmer, dates from about this time as well.

12,000 to 10,000 years ago -- the beginnings of agriculture


Northwest Ohio wheat field, June 30, 2013. [Photo, Betsy Slotnick]

     Finally, we get to agriculture when people began to deliberately plant crops -- mostly grains -- and cultivate the ground. Notice that by the time agriculture begins, people had been eating grains for most of the multi-million-year history of hominds; they had been cooking grains for perhaps two million years; and they had been grinding grains into pastes (and probably cooking the pastes) for tens of thousands of years.

    Most of the existing evidence for the earliest farms is from archaeological sites in the Middle East. Agriculture would assure a reliable source of grains and legumes for proteins to supplement meat. People had been eating wild wheats, and they were among the earliest plants to be cultivated.


 A fox and other carvings on stones at Gobekli Tepe. [Photo, Smithsonian]

    One of the most interesting possibilities for the origins of agriculture comes from a site in southeast Turkey, Gobekli Tepe, where excavation began in earnest in 1994. Stones, some that are sixteen feet tall and quarried with flint tools from about 11,000 years ago suggest a temple or burial site. Many have sophisticated carvings of everything from lions to snakes, vultures to spiders. Twenty miles away, a village site contains the earliest evidence of domesticated wheat, from 10,500 years ago. Within a few hundred years after that, signs of domesticated sheep, cattle, and pigs appeared in the area. Klaus Schmidt, the archaeologist who began excavating Gobekli Tepe suggests that the need to care for the large numbers of hunter-gatherers while they were building the monuments led to villages and thence to agriculture, rather than (as has often been thought) agricultural settlements leading to formal religions.

10,000 years ago to the present: Mesopotamia to Monsanto


Left to right, einkorn, emmer, spelt, and kamut -- all ancient varieties of wheat. [Photo, Purdue University.]

     Wheat has changed so drastically that none of the wheat strains most commonly cultivated in the 20th and 21st centuries would have been found in Mesopotamia, at Gobekli  Tepe and elsewhere.  What's more, the wheat grown in the past fifty years, since the "Green Revolution" differs greatly from the wheat that farmers grew before the 1950s. Some of the most important changes during the past ten millenia include:
  • Thousands of years ago, farmers selected the strains of wheat that held onto their grains (had a rachis, or stem for the grains, that did not shatter when the grains were ripe) -- so that the seeds stayed on the stalks until they could be harvested rather than scattering to the winds.
  • Farmers also selected wheats that did not have tight hulls, because these were easier to thresh.
  • Over the centuries, farmers have grown wheats with differing levels of gluten, in part because those with higher gluten contents do better in northern climates and those with lower gluten do better in warmer areas. The foods of the regions with low-gluten wheat are different, as a result, from those in the high-gluten regions. [Current concerns about the pros and cons of gluten are discussed here.]
  • Dr. Borlaug, in the Green Revolution during the 1950s, won a Nobel Peace Prize for hybridizing wheat that was much shorter, so that the stalks didn't topple under their own weight before harvest, or get blown down in summer storms. He also developed wheat that was far more productive, although it did require substantially more nitrogen-rich fertilizer.
Wheat displayed at Alaska State Fair, 2013. [Photo, TWCarns]

  • Monsanto, characterized as the world's largest seed company, said in January 2014 that although no genetically modified wheat is grown anywhere in the world today,  it was coming closer to marketing one. The company halted field testing in 2004 because of resistance from potential foreign purchasers and others. Plants from genetically modified seeds would resist destruction by glyphosphate, sold by Monsanto as Round-up. The weed-killer is already widely used on Monsanto's patented GM corn, soy and other crops. One source suggests that consumers are less concerned about using the herbicide on those crops because they are more widely used as animal feed or biofuels than as food for people, like wheat.
       Wheat's future, despite many concerns about celiac disease, gluten sensitivities, and its healthfulness, seems assured after so many years of serving as one of the most important foods in many parts of the world. The great majority of people are not sensitive to gluten, and wheat provides substantial percentages of the protein, carbohydrates, and nutrients needed daily. 


Loaf of bread, Fire Island Rustic Bakeshop, Anchorage, 2013. [Photo, TWCarns]






Monday, January 20, 2014

Why the Magi brought gifts




                                   Christmas gifts of years past.

[Note -- this was written in mid-December, as I was busy wrapping gifts for dozens of friends and family members, for charities and hostesses. It is now late January. Hanukkah, Christmas, Epiphany -- all those gift-giving occasions have come and gone. This still seems Important.]

The Magi traversed wild deserts and hostile trails seeking the new-born king whose star they saw. They went to Bethlehem to take the baby gifts -- gold, frankincense and myrrh -- things of this world, material things. Why, when we are told so often, and so harshly, that Christmas is too materialistic, would the Three Kings have been the first to bring the Christ Child gifts of this world?

In the Catholic teaching, God gave us bodies, and a world of plants and animals, seas and mountains, fields and orchards to live in. Then God became human to live among us -- in the Catholic teachings, fully God and fully human. He broke and ate the bread, drank the wine, laughed with his friends, and walked the dusty paths of Israel. He welcomed the material gifts, like the ointment from the woman who washed his feet. We owe it to the God who shared these gifts of shape and form, taste and sound with us to appreciate them and in our turn, share them with others. 

Instead of rejoicing in gifts this season, we wail about the materialism of the world, and the burdens of giving. It can be tough. We feel pinched for time and money. The demands appear insatiable. Who has any idea what a teenage boy wants -- that we can afford or appropriately give him? Or a friend of exquisite taste? Or someone living out their last days asleep in a nursing home? Not to despair -- there is always something to give, from a tech-friendly gift card, to an hour sitting beside the sleeper as a quiet companion.

If we don't want to take the Christian view of the season, we can see the holiday as a chance to show our deep delight in the world we live in. The fact that we are body intertwined with spirit means that our relationship with everything around us is one of interaction. It is not given to us to reproduce just in the most physical sense. Every time we cook, garden, clean, create a song, make a child, throw a pot, write a story, we share in the creation of and maintenance of the world. Resting, enduring, pushing the Sisyphean rock up the hill, we share in the creation and maintenance of the material world. It is our gift and our task. 

As artists, we have even more responsibility. If we don't share the things that we create with our talents, and recognize those of our fellow artists, how can we think that people in general will take the time to do that? It doesn't seem to me to be an either-or. Each aspect, material and spiritual, supports and enlarges the other.


                               Snowflakes, a gift (Micki Glueckert, December 8, 2013).


Cross posted at http://roadtripteri.com/2014/01/20/why-the-magi-brought-gifts/.

Thursday, January 16, 2014

Sopa Teologa -- Peruvian bread soup of the priests


    



The "Soup of the Priests" -- a specialty of Trujillo in northern Peru. [Photo credit.]

Looks tasty, but why call it Soup of the Priests, or "theological soup?" The traditional story is that Dominican monks prepared it to celebrate the end of arguing among the Franciscans and the Augustinians in Trujillo. In 1610, the Spanish viceroy attending the funeral of the saintly Franciscan priest Fr. Francisco Solano told the two groups to put aside their arguments. Apparently they agreed, and a month later the Dominicans created Sopa Teologa to honor the occasion. One source said that the soup was "the product of the benevolence of the parishioners who came with their products and leftovers, to fill the big pot that was cooking with chicken broth or turkey flocks."

Traditionally huge quantities -- tens of thousands of bowls --of Sopa Teologa are made on Palm Sunday. The faithful put aside the fasts of Lent that forbade eating meat and feasted on this soup that was rich with milk, cheese, and various meats, including beef, goat, pork, chicken, turkey, and duck. Chickpeas, rice, lentils, olives and hard-boiled eggs all could play a role as well. Then they fasted again from Monday until Easter Sunday.

Original recipe combines ingredients typical of the district.  | Photo: A.  Castro.
On Palm Sunday, large quantities of Sopa Teologa are served in Trujillo.  Photo credit

Several writers noted the blending of culinary traditions in the "mongrel" sopa teologa. The soup base -- bread soaked in milk is definitely European -- the Native Peruvians had neither ingredient. Soaked in milk and boiled with broth, the bread loses its character  and becomes a thickener, just as in Spanish gazpachos and garlic soups (sopa de ajo).

The Peruvians had already domesticated chickens, and they grew tomatoes, potatoes, and peppers. It's hard to tell how authentic to Peru in 1610 the seasonings of oregano, bay leaf, parsley, salt and pepper were. Some Peruvian versions of the recipe call for  a sprig of huacatay -- a Peruvian herb from the marigold family, often sold in a paste as "black mint." Saffron is added to some variations; that also would have come from Spain.

All of the members of the onion family -- the leek, onion and garlic -- came from the Old World. The cheese again is an Old World contribution. The Inca had root vegetables that resembled celery and carrots -- these might have been the original ingredients, along with the potatoes, tomatoes, and peppers.

Another tradition associated with Sopa Teologa is "At the top of the plate is placed a thread, which means the union of two people. 'It is also the idea of the dish, because it unites two culinary traditions as a kid and turkey. I think it's a very romantic plate,' [s]he said in a brief respite to orders." [Rosa Pantoja Jet, owner of a Trujillan restaurant.] That is consistent with a tradition that Priests' Soup is also served at weddings.

235JMSOPATEOLOGA.jpg
The circle of bread on this soup may be the "thread" that is often associated with the soup in translations. [Photo credit]

The source of many of the English-language recipes for Sopa Teologa appeared to be a post from "Yanuq, Cooking in Peru." I haven't tried the recipe, but it's the one that my cousin who is married to a Trujillano sent as definitive. Another one from a Peruvian site differs very little. Many of the images of Sopa Teologa show it garnished with slices of hard-boiled eggs and/or black olives.

http://www.yanuq.com/english/recipe.asp?idreceta=63

"SOPA TEOLOGA / Theological Soup      

   Ingredients :
 
2.2 lb to 3 lb (1 - 1 ½ k) chicken or hen
2 celery stalks
1 large carrot, diced
1 leek, cut in 3-inch pieces
Oregano
Salt
Pepper
Bay leaf
¼ cup chopped parsley
6 to 8 bread slices
2 garlic cloves, crushed
2 medium onions, chopped
2 tablespoons ajĂ­ amarillo fresco / fresh yellow aji (chili) seeded, deveined
1 tomato, peeled, seeded and chopped
Oil
9 oz (1/2 lb) fresh farmers cheese (feta), diced
3 medium potatoes, peeled and diced
2 cups milk

   Preparation:

To prepare stock place chicken or hen pieces in a large pan. Cover with water. Add carrot, celery, leek, oregano, salt, pepper, bay leaf and parsley sprig. If its a hen boil for 2 hours, a chicken will cook in less time. When cooked, remove chicken bones and cut meat in pieces. Save stock.

On a separate bowl, soak bread slices in milk combined with stock (about ½ cup). Blend or process.

Sauté onion, add garlic, blended aji and tomato in a pan. Season to taste. Add the processed bread. Stir until thickened.

Add 4 cups of chicken or hen stock and bring to a boil for 20 minutes. Add potatoes, and cheese. Boil for 10 minutes more until potatoes are cooked.

Finally add milk and chicken pieces.

Serve in soup dishes and garnish with chopped parsley.   8 servings"


The soup theologian Easter











"

Thursday, January 9, 2014

Intelligent plants? What's a vegetarian to do?



 Food? or sentient beings? [Market at Ortygia (Siracusa) in Sicily, September 2013. TWC photo.]

     A recent article by Michael Pollan in The New Yorker details major new scientific research that suggests that plants are far more sentient than most of us think. What does that mean for vegetarians? If that potato, or the celery stalk, or the raddicio are all ripped from living things with intelligence, able to to sense chemicals, sounds, light and react appropriately should we be eating them? Should we become frutarians and only eat fruits, nuts, and seeds -- things that the plant wants to have separated from itself, to further its species?

      And what about fermentation? Should we allow other creatures -- bacteria, yeasts, and fungi to partially digest our fruits and nuts before we eat them, as suggested by Sandor Katz and others? Note -- when we eat the pickles, yogurt, bread, and the like, we are intentionally consuming whole clouds and colonies of these helpful creatures.

      But then -- fruit. Should we even eat that? Eve "ate of the fruit of the tree." Why was it a fruit, and not the leaf, or flower? Does this mean that fruit contains knowledge, like the pills imagined by L.Frank Baum that were distributed by the Highly Magnified and Thoroughly Educated Woggle-Bug in "The Marvelous Land of Oz?"

       Of course, much of the human race is omnivorous, eating meat and dairy products, along with fruits and vegetables. Whether their food is sentient or not generally doesn't enter into the calculus of whether it should be eaten, just as long as it's not the next door neighbor. For some vegetarians and religious groups, however, the intelligence of the food is an important issue. For them, the new research might raise questions about the ethics of eating the recommended five servings of fruits and vegetables daily.

Are plants really that smart? 

     "When food is scarce and acacias are overbrowsed, it has been reported, the trees produce sufficient amounts of toxin to kill the [antelopes]," says Pollan  A plant that can produce its own weapons to kill an attacker sounds fairly "intelligent" to me.


                                         Which is smarter, the corn or the geese?

       Even better, "Several species, including corn and lima beans, emit a chemical distress call when attacked by caterpillars. Parasitic wasps some distance away lock in on that scent, follow it to the afflicted plant, and proceed to slowly destroy the caterpillars."

      Plants use chemicals to communicate with each other, to defend themselves, and to attract creatures who will pollinate their flowers. An example is caffeine, which a New York Times article describes as both attractive to bees and toxic in larger doses to herbivores. Some plants deploy high doses of caffeine in seedlings, and in leaves and stems as toxins to discourage creatures that might eat them. Citrus plants, such as lemons, grapefruits and oranges, have caffeine in their flowers, where it draws honeybees. They  remember those flowers better, and return for another dose. Smart plant.


Bees on an orange blossom 

     Another example of clever (yes, that's anthropomorphizing) behavior is the ability of mushrooms to create little winds that help spread their spores. A recent article describes how "oyster and shiitake mushrooms release water vapour that cools the air around them, creating convection currents. This in turn generates miniature winds that lift their spoors into the air." Scientists believe that it's likely that most mushrooms can do the same thing.

                              Anchorage mushrooms, August 2013 [TWC photo]


What about wheat?

      Initial Google searches mostly turned up opinions about the evils of wheat. Is wheat attacking us, poisoning us with phytochemicals and gluten,so that we will stop eating it? That's what some of these writers appear to be saying. Given that today's wheats exist only because of human breeding, and could not live in the wild because their seeds are too tightly encased in the hulls, it would seem suicidal on the part of the wheat.

                                 Alaska wheat at State Fair, August 24, 2013 [Photo, TWC]

        Wheat plants do produce chemicals to fight off specific pests. Aphids, for example, are attracted to wheat seedlings that haven't been chewed on by other creatures. But once the aphids show up, the seedlings emit  odors into the air that repel other aphids. Other research done on corn and cotton plants shows that while the insect chews on the plant, it releases digestive juices that trigger the plant to create substances that will be toxic to the insect, and/or repel other insects, and/or attract parasitic wasps to come and lay their eggs on the invading insect. What's more, it does this during the daylight, and not at night when the insects aren't feeding.

                               Wheat field, Berrien County, Michigan. [Photo, Micki Glueckert]

      Nonetheless, the aphids continue to eat the wheat. British scientists are studying ways to change the wheat genes so that it makes stronger insecticides. Others are looking at altering what happens in the tiny aphids' digestive systems so that they die from eating wheat, and other mechanisms to shift the natural balance in favor of the farmer. Aphids gotta eat too, son, but hopefully something else.

                                                             English grain aphid

       Wheat doesn't just have insects and other creatures from the animal kingdom to fend off. Some weeds send out chemicals through their roots that inhibit the growth of wheat that's nearby. "Roots of certain plants produce allochemic substances which check the growth of other plants to conserve resources, such as, Convolvulus arvensis, a weed that inhibits the germination and growth of wheat." Convolvulus is field bindweed, a morning-glory relative, and considered one of the most noxious weeds around. Horses that eat it get sick, it carries viruses that infect other plants, and it has a dozen different ways of invading and choking off other plants, above and below ground. [Parenthetically, it also is being studied for its ability to inhibit tumor growth, and might have other uses in medicine.]

                                                   Field bindweed 

The microbiome -- wheat and microbes serve each other

      At the other end of the spectrum, wheat, like all living creatures (humans included), survives only in a complicated network of microbes living around and on it. The microbes need the wheat just as much for their survival, as shown in studies dating back at least to the 1920s. The wheat roots provide a surface for fungi to grow on, and the fungi draw nutrients from the wheat itself. But in exchange, the filaments that the fungi send out draw moisture to surround the wheat roots, acting as tiny irrigation systems.

            One experiment showed how wheat could be altered to grow in high heat and drought. Scientists sterilized the wheat seeds to remove their existing microbiomes, then covered them with microbes that normally grow on grasses that live near hot springs at temperatures of 160 degrees Fahrenheit. The wheat wrapped in its new microbiome thrived in the heat, and used 50% less water.

     It does begin to look like plants, wheat included, can act with purpose to protect themselves, and  to shape conditions to improve their lots in life. That doesn't mean that we should stop eating them and become breatharians (there's no evidence that that's a sustainable approach). If we could figure out a way for our own microbiomes to incorporate chloroplasts, living on air along with soil, sun, and water has potential (some creatures do this already). For now, at least, we might want to accept the fact that we live in a world of mutually interdependent species, and start enjoying all of the companions that we carry around with us.

        St. Josep Market on Las Ramblas, Barcelona, November 4, 2011 [Photo, TWC.]



Monday, November 11, 2013

Who gives a fig for brownies?



                                       Figs ripening in Rome, September 8, 2013.

For me, the first snow in Anchorage either means crawling under the covers and spending the afternoon in deep denial, or looking for an antidote, usually involving decadently rich chocolate concoctions. Caramel-cherry-fig brownies captured my attention with this weekend's snowfall, and proved worthy of every delicious moment of anticipation during the making and baking. No dried cherries? Use all figs. The only thing I’d do differently is try to remember the vinegar, which would have added just a lingering note of brightness.


                                             Anchorage snow, November 11, 2013.



                                        Ingredients for fig-caramel brownies.

Fig/caramel sauce

  • 8 ounces dried black mission figs, chopped
  • 3/4 - 7/8 cup prepared caramel sauce
  • 1 1/2 teaspoons balsamic vinegar

Mix together, set aside.

Brownies ingredients

  • 8 ounces bittersweet (not unsweetened) or semisweet chocolate, coarsely chopped (Guittard wafers work well)
  • 9 tablespoons (1 stick plus 1 tablespoon)  butter
  • 1/4 cup heavy whipping cream
  • 1 cup packed brown sugar, and 1/4 cup white sugar (or use all white sugar)
  • 3 large eggs
  • Two teaspoons vanilla extract
  • 1 1/4 cups all purpose flour
  • 1/4 teaspoon baking soda
  • 1/4 teaspoon baking powder
  • 1/4 teaspoon salt
  • 6 ounces bittersweet or semisweet chocolate chips (Ghiradelli makes good chips)

Preparation

Preheat oven to 350 degrees. Butter and flour 13x9x2 inch metal baking pan (I lined the pan with parchment paper).

         Chocolate mixture

Stir 8 ounces chocolate wafers (or coarsely chopped chocolate), butter, and cream in medium saucepan over medium heat until melted and smooth. Cool to lukewarm, about 15 minutes.

         Sugar, eggs, vanilla

Whisk sugars, eggs, and vanilla in large bowl until well blended, about 1 minute.

       Combining brownie ingredients

 ∙ Whisk chocolate mixture into sugar, vanilla and egg mixture.
 ∙ Sift flour, baking soda, baking powder, and salt over, then stir to blend.
 ∙ Mix in chocolate chips.
 ∙ Spread batter evenly in the pan.

        Adding fig caramel

Drop the fig/caramel mixture onto batter by tablespoonfuls. Use the tip of small knife to swirl the fig/caramel mix slightly into batter.

Baking and cooling

Bake brownies until the caramel on the top bubbles, the top of the batter is dry, and a toothpick inserted near center comes out with moist crumbs attached, about 30 - 35 minutes. Cool brownies in pan on rack.

Serving

Cut into one-inch squares. Eat as is, or top with whipped cream, ice cream, or rum sauce -- anything suitably over the top.  They might be good with a lemon or raspberry sauce or sorbet too.


                                  Brownies, glazed with buttery caramel and rich with figs.



Adapted from a recipe for brownie with caramel, fig and dried cherries jam. http://www.tastebook.com/recipes/2268796-BROWNIES-WITH-CARAMEL-FIG-and-DRIED-CHERRY-JAM?full_recipe=true.   Source: Lulu Petite in San Francisco