Turnips—the village idiot of vegetables?

Sydney’s Covid lockdown has brought roots to the fore. Hairdressers have been closed for months so everyone’s roots are showing. Cafés and restaurants are take-away only. Keen to support our local favourites, and desperate to get off the hamster-wheel of planning, shopping for, and preparing home-cooked meals, we’re indulging in take-away big time.

It’s no secret that I’m very fond of root vegetables. I have a chapter in The Book of Thistles called Forgotten Roots. It was a take-away dinner last week that got me thinking specifically about turnips. (Chinese turnip omelette from the Blue Eye Dragon in Pyrmont was the curiosity-provoking dish.) I wondered if there wasn’t more to the turnip than a synonym for dopiness. More to the village idiot of vegetables.

The Blue Eye Dragon’s Chinese turnip omelette

I started making notes.

The turnip, Brassica rapa, is one of the earliest cultivated vegetables. In the fourth-century BCE turnips were one of the foods that sustained the poor of ancient Athens. And they were an important food for the Romans. From the classical world the turnip spread east to China—and elsewhere.

Turnips taste better and are more versatile when they are picked young and small in late spring or early summer. There’s less you can do cooking-wise with the bigger, older ones.

A German cookbook published in 1485 gave recipes for preparing turnips and other vegetables. Less than a century later turnips—along with carrots and parsnips—were introduced to England by Flemish weavers. Initially grown as livestock fodder, they made the transition to the table, but were—perhaps still are?—associated with farm labourers, immigrants, and consumers of low socio-economic status. Although peasant cuisine is now fashionable, I’ve noticed that turnips are rarely on the menu.

From John Gerard, Herball or Generall Historie of Plantes, published circa 1597

In 1776 the Scottish philosopher Adam Smith (of The Wealth of Nations fame) noted that staples—like turnips—which had until then been produced largely by individual workers in allotments and garden plots, were now being farmed on a large scale.

Yes, turnips may be considered a peasant food, but the association with dirt and poverty seems unfair. Turnips, after all, helped make Britain wealthy. In the eighteenth century, Charles, Second Viscount, Townsend championed crop rotation, agricultural reform and the cultivation of Brassica rapa. It was the start of an agricultural revolution and earned him the nickname ‘Turnip’ Townsend.

Turnips will crowd out or smother weeds, are cold-tolerant and an all round easy-to-grow crop.

The swede, a.k.a. rutabaga, is a kind of turnip, possibly originating from a cross between the turnip and the cabbage, and a late arrival on the culinary scene. In 1916 – 1917 swedes helped save a substantial section of the German population from starvation.

In Forgotten Fruits, Christopher Stocks describes turnip varieties called Snowball and Orange Jelly.

I would not go so far as to say that winter turnips are useless. They have their place in soup and stocks …  But unless you are prepared to lavish attention and butter on them, I would suggest waiting until the spring and early summer.’ Jane Grigson was not a great fan of the turnip—and she actively disliked swedes. When it came to turnips, the French, she wrote, had the right idea. Their turnip dishes used young, spring-harvested vegetables. Whereas in England, ‘we stick too much to the agricultural view, regarding the turnips as a coarse, cow-sized vegetable, suitable for the over-wintering of herds, schoolchildren, prisoners and lodgers.

In Digging the Past Frances E Dolan introduces chapter 2 (Knowing Your Food: Turnips, Titus, and the Local) with a couple of instances of turnip-related violence. The accidental death of an infant in 1651 from a turnip tossed over a church wall, and a wife murdered by her husband who couldn’t stomach the prospect of turnips for dinner.

Dolan points out that some historians and food writers have dismissed the turnip’s story as one that is not worth telling. Unlike say, tomatoes, apples, or potatoes. A point of view echoed—or prefigured—by Jennifer A Jordan in Edible Memory: The Lure of Heirloom Tomatoes and Other Forgotten Vegetables. A heritage turnip sounds like an oxymoron. Does such a thing exist? Yes, it does. There’s a Japanese heirloom turnip known as hoekurai. And no doubt somewhere out there are more lost varieties waiting to be rediscovered.

Everyone knows about heirloom tomatoes and the history of apples. They’re the A-listers. Turnips don’t even make the B-list. They’re at, or close to, the bottom of the celebrity vegetable hierarchy.

There’s nothing glamorous about the turnip. It’s an unprepossessing vegetable. Unlike strawberries or tomatoes, it’s not freighted with nostalgia. Nor a reservoir of youthful memories—except perhaps in Scotland where mashed ‘neeps’ are a traditional side-dish. Unlike strawberries, apples and tomatoes, turnips usually need cooking, or some kind of pickling or preserving.

The Turnip Princess is a fairy tale collected by Franz Xaver von Schönwerth. It fuses the magical and the mundane and when I read it I see elements of a reverse Sleeping Beauty. A bear tells the hero (a prince, of course) that if he puts a rusty nail under a field turnip his reward will be a beautiful wife. The Gigantic Turnip is a classic, much retold Russian folktale in which a farmer grows a turnip so large he’s unable to uproot it by himself, and has to enlist the aid of family members and a procession of creatures. Together they succeed in pulling up the massive turnip.

Turnips were apparently thrown by Roman audiences at unpopular orators and during plays and poetry readings that did not meet with their approval. The ancient world’s equivalent of rotten tomatoes. On a more positive note, in some translations of her verse, the poet Sappho, writing in the early seventh century BCE, calls one of her paramours ‘Turnip’.

Turnips play well in tagines and soups. Roasted with cumin and paprika, or with garam masala. Shavings of young turnips add crunch and pepperiness to salads and stir-fries. I cook very finely diced swedes, serve them seasoned with nutmeg, white pepper and extra virgin olive oil, or use them as the basis for a vegetarian Cornish pasty. And I like to think that buying turnips from farmers’ markets or organic providores is helping support biodiversity.

Hardship cookery

The recommendation is to limit shopping trips for groceries during social distancing. So we’re looking for ways to use every last bit of what’s in our cupboards or freezers. Yesterday, as I made a tray of fail-safe flapjacks and fried whole spices for dahl, I was reminded that although the COVID-19 pandemic feels like uncharted territory, history is filled with examples of cooks getting creative in times of hardship.

Fail-safe flapjacks

This crisis has spawned a lot of culinary advice. Podcasts, websites, social media and newspapers offer tips and tell you how to throw together a quick and easy meal from whatever you’ve got lying around. There’s Jamie’s Keep Cooking and Carry On serving up what he calls ‘bendy recipes’—a term I like. Don’t worry if you can’t lay your hands on an ingredient, leave it out or use a substitute.

Because of the lockdown, issues with supply chains and restrictions on the purchase of certain staples, we’ve had to get inventive with the ingredients we do have. And while this isn’t a real food crisis, there is nevertheless a faint wartime echo, and that got me thinking about how people dealt with shortages in the past.

Among my library of cookbooks and volumes on culinary and horticultural history is War-Time Cookery by Mrs Arthur Webb, published in London in 1939. It has chapter titles like The War-time Larder, Friendly Food in Cans, Puddings to Please—and this is a curious one: Haybox Cookery. A way of saving fuel by part-cooking food then packing it into a box thickly lined with hay and leaving it for hours to slow-cook in its own heat. War-Time Cookery features several ‘mock’ things, a lot of dripping, and a surprising range of vegetables—New Zealand spinach, Jerusalem artichoke, scorzonera and celeriac, for example.

During World War II the UK Ministry of Food circulated a lot of culinary guidance pamphlets: Hedgerow Harvest, The Garden Front, Fruit Bottling, Meals Without Meat and many more. I looked into some of these publications when I was researching The Book of Thistles (UWA Publishing, 2017)

‘In 1942 the UK Ministry of Food issued the Emergency Powers Defence (Food) Carrots Order, and tried to persuade the public that carrots were a delicious, nutritious, easy-to-grow substitute for rationed goods. Radio programs, competitions, leaflets and cartoon characters were deployed to sell the message.
Carrot scramble, anyone?’

That’s from The Book of Thistles, and so is this:

‘When Yugoslavia broke apart it created a food crisis, something not experienced in the West since the Second World War. During the siege of Sarajevo in the early 1990s Bosnian botanist Sulejman Redžić documented the use of emergency biota (including Scotch and sow thistles) and ran programs explaining how to recognise and cook a range of plants generally dismissed as weeds. Prior to the conflict, the inhabitants knew next to nothing about the many palatable species growing rough on their doorstep. But they learned fast and those wildings helped avert nutritional catastrophe.’

I wonder how the women of Hanoi dealt with scarcity during the Vietnam War? How home cooking changed in the course of the Korean War? I wonder what’s being dished up today in refugee camps in Turkey, Kenya, Bangladesh and elsewhere?

Of course I’m not in a position anything remotely like those asylum-seekers or wartime cooks. In the inner-city suburb where I live we have the Sydney Fish Market and two supermarkets. Hand sanitizer may be impossible to find but there’s plenty of fresh fruit and vegetables, plenty of lentils, grains and tofu.

My other World War II cookbook is an Australian one. Also called Wartime Cookery, it’s by journalist Sarah Dunne and was published by the Herald (Melbourne) in 1945. Ninety-six pages of hints and recipes to help you with your rationing problems and cooking challenges. Phosphate as a raising agent, ‘Friendly Ways With Suet’, instructions for ‘Red Flannel Hash’ and ‘Moonshine Mould’. According to the publicity blurb waste was a subtle form of treason. And as guardians of the Home Front, housewives should be prepared for ‘strange forages and unusual adventures’ of the kind offered by this collection of recipes where familiar ingredients are made to do unfamiliar things.

While rationing was not as severe as it was in Britain and Europe, many foods, such as tea, eggs, butter and meat were rationed in Australia. Like its English counterpart, Wartime Cookery contains recipes for a number of mock foods—substitutes for the real thing or a means of eking out precious ingredients. Concoctions like ‘Cream without Cream’ which involves whipping cornflour into milk with sugar, a knob of butter and a drop of vanilla essence. Add a stiffly whisked egg white before serving.

We can’t congregate but we can still cook. Still connect via the kitchen. Cooking helps us weather difficult and uncertain times. When I plan a meal and prepare food I’m keeping anxiety at bay. To help counter fears sparked by COVID-19, we also need stories—not a single over-arching Hollywood narrative of rescue by a larger-than-life hero—we need multiple small stories, multiple culinary interventions. In the absence of a quick fix, we need stories and dishes of resilience and slow-simmering hope.

The Book of Thistles

The Book of Thistles is coming …

From the wonderful UWA Publishing, the book will be released this October. More information here.

It fuses essay, monologue, poetry, digressions and archival collage. And there’s a section specifically on thistles as food.

Some plants have sustained empires and sparked wars. Some have ignited public outrage. Think tea, opium, tulips—and thistles. Yes, thistles. In 1852 South Australia passed its Thistle Act, probably the first weed control legislation anywhere in the world.

The word ‘thistle’ refers to a large and widespread group of plants. Several hundred species within the Asteraceae family, plus a bunch of other plants we call thistles—even though technically, botanically, they’re not. Google ‘thistles’ and many of the sites will tell you how to get rid of them. Dig a little deeper, however, and from this weedy territory other narratives begin to emerge.

Part accidental memoir, part environmental history and part exploration of the performative voice on the page, The Book of Thistles is about the cultural and social life of this group of plants we call thistles.