New Life of ‘Nduja in the Kitchen

18.11.2018

A SLOW EVOLUTION 

From its beginning, a poor street salami, to the symbol of Calabrian gastronomy,  ‘nduja has become an almost international product, known not only in Spilinga, in the province of Vibo Valentia, but all over Italy and Europe, crossing regional borders in the last twenty years.

It is a food with a long history, so much so that the first traces lead to the nineteenth century. Very poor origin, even the etymology could date back to that period, with possible derivation from “andouille”; the hypothesis is based on the presence of the Napoleonic army in Calabria. That “andouille” was a French sausage based on tripe (and not only) pork.

Nowadays, ‘nduja is a sausage based on pork entrails which, once seasoned, is cut into slices, boiled, cut into small pieces and used to flavor soups (wild fennel, cabbage, beans).

Today the ‘nduja is produced throughout all the region of Calabria, is a spreadable salami demonized by dieticians for its fat content, unsuitable for palates not prone to spicy, loved by everyone else. Indeed, one of its basic ingredient is chilli pepper, which in Calabria is cultivated, especially, on the plateau of Monte Poro, where Spilinga stands.

 

THE RECIPE

The “recipe” of the ‘ndujais simple. Its realization is however complex: the play of balance between lean and fat meat, between sweet and spicy pepper and between meat, hot pepper and salt is made complicated by the degree of spiciness, which varies significantly even among fruits born from the same plant. The artisan can not follow precise doses and therefore to help him, more than the balance, are the experience and the taste.

It is its advantage the uselessness of adding preservatives of any kind: it is just the bactericidal function of the pepper to guarantee food safety.

At the contrary, certain excesses are an eventual defect of ‘nduja. Indeed, a very unbalanced portion  of salami or the amount of capsaicin (the substance that determines the degree of spiciness) can be often capable to cover the taste of meat and to anesthetize the palate throughout the meal.

It is not, as you might think, a choice made to reduce costs: the chilli, in fact, is much more expensive than meat. Therefore, the secret of a good ‘nduja lies in the correct balance between its components.

However, this is a necessary but not sufficient condition to obtain a perfect salami: in fact, another important role is played by duration of meat processing, which is used to prevent fat rancidity (a rather common defect in low-level products).

Then comes the time of packaging inside the “orba” (the small intestine of the pig, used for the larger size sausages, which are considered the best). Alternatively, is used the “crespone”, a thinner casing, suitable for small-cut nduja.

The bagging phase is completely manual.

The aging lasts from 45 to 90 days and is mainly used to dry the dough which, thanks to the high percentage of fat, is always soft. Some artisans add a further organoleptic note through a slight smoking that contributes to the roundness of taste.

The ‘nduja is not produced only in Spilinga, even if it is right here that a good number of quality craftsmen is concentrated there. In Acri, at the foot of the Sila, is indeed present a certain amount of companies; theirs is a small-scale activity and for this reason it can afford a very short supply chain: Calabrian black pigs reared at home and fed with cereals produced on the farm, sweet and spicy pepper grown in the land owned, small machines (al maximum 60 kg of dough at a time, to prevent it from heating up during preparation). The production phase is rapid: no more than a week passes from the time of slaughter to maturing.

 

THE NEW LIFE OF ‘NDUJA IN THE KITCHEN

The success of the ‘nduja also passes for its rediscovery by the chefs. ‘Nduja, bread and red wine are a typical combination which enriches plates of pasta with sauce of tomatoes and onions, taken at the market, adding also the perfume of mint and bay leaf.

‘Nduja shall be melt over a low flame, mixing it with the pasta in the sauce and at the end sprinkling it with smoked ricotta or semi-seasoned pecorino, being also recommends to never cook the salami but only to heat it, in such a way to facilitate its break-up.

These dishes are the reinterpretation of a traditional Sunday dish, the macaroni with underwire with pork sauce and ‘nduja.

In the home cooking, moreover, ‘nduja has many other uses: in bean soup, spread on bruschetta, mixed with sheep’s ricotta, in the salad of ripe tomatoes enriched by two other products symbol of Calabrian gardens like oregano and onion Tropea.

 

IN THE STREET FOOD

The decided taste of ‘nduja is also a protagonist in the street food world: calzoni, panzerotti, potato croquettes, arancini, supplì, pizzas.

In the street it is a truly extraordinary dish, tasting ‘nduja in combination with a glass of “Pecorello”, an indigenous white vine, or with another local wine, Abbruzzino, accompanying it with an excellent bread kneaded with ‘nduja and, in the autumn, with an emulsion of porcini mushrooms.

Good Life: A Mediterranean and Calabrian Perspective

“Well, bread and salt will soothe a rumbling belly. Why so?  /  The greatest pleasure’s not in costly flavours, it resides  /  in you yourself.”

[Horace, Saturae, Liber Alter, 2.2]

30.10.2018

THE CULTURAL CHALLENGE TO CONSUMERISM

Mediterranean life style is not simply well nutrition. Mediterranean way of life begins with what people do of the leftovers, here alluding to the traditional admonition that leftover have to be gathered.

It is startling to be told, in a culture as wasteful as ours that Mediterranean way of life begins with what we do with our leftovers. Just observe a typical school lunch program to see the mounds of garbage. “Do not waste” means little to children brought up to believe that if something does not meet your taste or adhere to the current fashion, you can waste it.

Instead, in Mediterranean cuisine all is re-utilized. No need to add that, in the field of personal relatioships, Mediterranean people devolve a great attention to family relationships and to everyone value, no matter if too much young or aged; everybody pays special attention to moral consideration and appreciation of every person.

In this context a familiar statistic begins to ring true: The industrialized countries, with only one-fifth of the world’s population, consume two-thirds of the world’s resources and generate 75 percent of all the pollution and waste products. The disparities between human beings who live in squalor and those who have everything money can buy are glaring in a very interconnected world. This great disparity denies social justice, leads to ecological tragedy, and most of all creates a misperception of what good life really is, which ultimately makes excessive consumption a cultural question.

What and how much we consume manifests our conception, about who we are and why we exist. The spiritual and cultural impoverishment that are the natural by-products of consumerism are evident everywhere. Money talks, but “it has such a squeaky voice and has so little to say.” How can Mediterranean life style helps us to find a more satisfying life for ourselves and at the same time make us more socially responsible in achieving it?

Mediterranean culture suggest three ways: the cultivation of the natural virtue of temperance; the admonitions about the dangers of over-consumption and the fundamental requirement of love of neighbor; and, finally, the teachings based upon the order of nature and the higher demands of spiritual living.

MEDITERRANEAN STYLE AS A “VIRTUE OF LIVING”

More and more ethical theorists give credence to the role virtues play in building character. Virtues are being seen and appreciated anew because their cultivation can provide the inner strength needed to live happily and successfully. Without these well-established habits we are under the influence of external stimuli, and we become victims of our own disordered needs and passions. To be creative and generous contributing members of society we need a structure that allows us to use our gifts in a sustainable way; the virtues provide such a structure. They are a wisdom for living that was recognized as far back as the ancient Greeks and beyond.

Those virtues are honored in the Mediterranean culture as part of a household code of living on earth.

Among our “cardinal virtues” that humans find essential, there is the virtue of sobriety and temperance, both in the behavior, in the cuisine and the way of life; it is regarded as one of the hinges of a happy life.

Herein, the rich meaning of Mediterranean sobriety is not captured by the concept of moderation. Moderation is only a small part of temperance, the negative part. According to St. Thomas Aquinas, temperance gives order and balance to our life. It arises from a serenity of spirit within oneself. The reasonable norm allows us to walk gently upon the earth. Temperance teaches us to cherish and enjoy the good things of life while respecting their natural limits. Temperance in fact does not diminish but actually heightens the pleasure we take in living, by freeing us from a joyless compulsiveness and dependence. Temperance therefore means a lot more than the so-called “temperance movement” regarding the consumption of alcohol!

Calabrian and Mediterranean way of life contrasts the consumerist way of life which multiplies human wants with the simple life whose aim is to achieve maximum well-being with the minimum use of the earth’s resources.

The “logic of production” that demands more and more grown in consumption is a formula for disaster, it can be argued.

“WEALTH AND CONSUMPTION” IN MEDITERRANEAN STYLE

Mediterranean and Calabrian people want to be in the vanguard in favoring ways of life that decisively break with the frenzy of consumerism, exhausting the joyless. It is not a question of slowing down progress, for there is no human progress when everything conspires to give full reign to the instincts of self-interest and power. We must find a simple way of living.

Consumer choices and consumer demands are moral and cultural expression of how we conceive of life. Is life all about working and spending in order to have more to worn and spend? Could not it rather all be about contemplation, what can be called a “disinterested, unselfish and aesthetic attitude” that is born of wonder in the presence of being and of the beauty which enable one to see in visible things the message of the invisible God who created them”.

“PEACEFUL” MEDITERRANEAN LIFE STYLE

For readiness to create a greater and more equitable solidarity between people is the first condition of peace. Mediterranean people has such a tradition of spiritual generosity, industry, simplicity and sacrifice that you cannot fail to heed this call today for a new enthusiasm and a fresh determination. It is in the joyful simplicity of a life inspired to Calabrian people by the Gospel and the Gospel’s spirit of fraternal sharing that you will find the best remedy for sour criticism, paralyzing doubt and the temptation to make money the principle means and indeed the very measure of human advancement.

It is because in Calabria and in many Mediterranean countries the poor ones have only their family and friends to look to for their help; thus they are able to recognize the radical human dependency that is the condition of every creature. Wealth, on the other hand, creates the illusion of independence and self-sufficiency, a dangerous posture.

Our tradition demands detachment from wealth and prescribes the just use of monetary resources. This tradition asks that our preferential love go particularly to the poor. Included today with the poor and the exploited must be the whole natural world.

According to Mediterranean style of life, you are not making a gift of your possessions to the poor person. You are handing over to him what is his. For what has been given in common for the use of all, you have abrogated to yourself. The world is given to all, and not only the rich.

In Calabria, the bread we clutch in our hands belongs to the starving, the cloak we keep locked in our closet belongs to the naked, the shoes we are not using belong to the barefooted.

THE “GOOD LIFE” AND MEDITERRANEAN LIFE STYLE

The question of defining more accurately what the good life is has become especially acute. Households go into debt to buy products they do not need and then work longer than they want in order to keep up with the payments. Shopping is the chief cultural activity in the Western world.

Calabrian people loves their families, while it is common in the Western world see a loss of frequent, significant contact among family members, less and less unstructured time, mounting clutter in the home and constant flux in daily activity. Regarding the ever-increasing amounts of clutter, the typical Western family owns more than most Egyptian pharaohs in their heyday. The world has never seen consumption like this on such a scale.

The good life should allow people to work at things that are personally satisfying and expressive of themselves.

The good life should include also a certain leisure for leisure is the basis of human culture. There should be opportunities to contribute to the common good as well as to pursue personal happiness. There should be time for family and friends, for worship and prayer. There also should be a certain asceticism to include a rediscovery of the benefits of fasting.

You can find in Calabrian sobriety many of these styles.

(This post is freely inspired by a real speech of Monsignor Charles Murphy about the style of life of Catholics)