spinofflive
platter from hell

KaiNovember 16, 2019

Recipe for disaster: The disturbing decline of the grazing platter

platter from hell

Ten thousand years ago, roasted hares and figs were flat-layed on Levantine flax leaves. Now, we drape prosciutto over strawberries on computer desks. Josie Adams mourns the death of the platter.

Three days ago I stumbled on an accidental recreation of a 1950s platter: a giant ham, a cake that was mostly icing, and pickled onions that were so poorly lit so I thought they were massive olives and ate one whole. This was the best platter I’d seen in a long time.

For millennia we got it right. The key elements were always there: bread, grapes, olives and cheese; cold cuts, pearls and fruit tarts were optional additions. Dessert platters, too, abounded in both the halls of Louis XVI and the gardens of ancient Eridu. Small cakes, fresh fruit and halva were decorated with sugared almonds or edible flowers.

Now, we scatter pineapple lumps around beetroot hummus in sad, childish rings.

The descent into grazing hell began in the 19th century, when jelly was invented. Soon, every party food was à la gel. Aspic, a savoury jelly made with meat stock, dominated the dark ages of party cuisine: the 1870s through to the 1970s. Fish, shrimp and entire salads were encased in it.

A “nice spread” in the 60s was tinned asparagus rolls, devilled egg, devilled ham, and the devil’s own devilled anus. The people who made them were too far removed from the glory days to remember the delight of non-devilled foods, and the wars had left them obsessed with tinned vegetables. This is probably why boomers are like that.

As we entered the 1980s and tried to redefine grazing platters to be less “surprise egg” and more “heard of hummus?”, a brief golden age dawned. White people heard about nachos. We gradually released the pineapple and cheese hedgehogs of the ’70s back into the ether.

We worked out some bread and cheese kinks – gluggy fondues, damp club sandwiches – and by the time the ’90s came around the platter was restored to health. Stuffed portobellos, mini muffins and saveloys were fresh takes on classic platter elements. Luncheon sausage, a proto-chorizo, was paired with thick squares of edam and cheddar.

Over the next decade cured meat got less disgusting, and olives and grapes came back into fashion. Focaccia and ciabatta began to rise, and in the West we learned that you’re supposed to put tahini in hummus. A wheel of brie was mandatory at every meeting of more than three people. Parties were better than they’d been for 200 years.

We platter lovers had nearly two good decades, but it’s over now. In the past year I have seen a giant stack of pancakes sitting amidst tens of kilos of slowly melting chocolate and candy floss, all untouched for influencers’ fear of getting sticky. I have witnessed half a packet of Tim Tams balanced atop a giant truckle of gruyère. I have eaten too many beetroot hummuses, each one with an inappropriate vehicle: a nacho chip, a salt-and-vinegar rice cracker, a raisin bread. I have gazed on fried chicken nestled next to a tower of Ferrero Rocher, both of which are delicious foods but should not be touching. I have wept at heads of hydrangea, a very not-edible flower, sitting on bagels and whole cucumbers.

We have gone mad with power. We can make anything: cronuts, gold leaf burgers, soylent. And when we have too many options, we lose our nut. We throw them all together, desperate for partygoers to see how many cheese names we know and how many wooden doughnut hangers we can afford.

It’s gratuitous. It’s disgusting and extravagant. Office benches are groaning under the weight of guacummus paired with artisan liquorice and chicken sushi. I saw Spinoff boss Duncan Greive scoop an entire tablespoon of wasabi onto his sushi because he thought it was avocado. Why would he put avocado on sushi? I’ll tell you for why: his pairing senses are assaulted every day by a new Frankensteinian platter. No, he wasn’t OK. He was really upset.

Breakfast host Matty McClean reads a good book as Duncan Greive realises he’s made the biggest mistake of his life

Please, I beg all platter artists: stop this. I’m not telling you what to do, but won’t someone think of Duncan? Won’t someone think of the pancakes falling apart, uneaten, in a puddle of chocolate juice?

Stick to a theme and, for the love of God, separate your sweets and savouries. Stop putting chocolates in every available gap. That salt/sugar complimentary thing should be left to professionals and popcorn. I promise no one will notice there’s a sliver of table visible in your bagel holes.

Keep going!
Angela Clifford of Eat New Zealand, Manaia Cunningham, Jessica Hutchings, Te Rangikaheke Kiripatea and Jo Smith at the Food Hui (Photo: Supplied)
Angela Clifford of Eat New Zealand, Manaia Cunningham, Jessica Hutchings, Te Rangikaheke Kiripatea and Jo Smith at the Food Hui (Photo: Supplied)

KaiNovember 15, 2019

How Māori kai producers are decolonising the New Zealand food story

Angela Clifford of Eat New Zealand, Manaia Cunningham, Jessica Hutchings, Te Rangikaheke Kiripatea and Jo Smith at the Food Hui (Photo: Supplied)
Angela Clifford of Eat New Zealand, Manaia Cunningham, Jessica Hutchings, Te Rangikaheke Kiripatea and Jo Smith at the Food Hui (Photo: Supplied)

Māori food systems are rich with potential, and whānau-based food producers across the country are looking to traditional ways to ensure their communities thrive in the future. Alice Neville reports from the Eat New Zealand Food Hui.

In recent years there has been much talk – in food business, hospitality, tourism and food media circles at least – about “telling the New Zealand food story”.

A couple of years ago, Dr Jessica Hutchings was listening to an interview on RNZ with former Labour MP and Massey University vice-chancellor Steve Maharey, who has spoken much on the topic. While she enjoyed the interview, in which Maharey spoke about New Zealand’s need to transition from being a farming nation to a food nation, “I could have been anywhere in the world,” said Hutchings. “There was no reference to indigeneity, there was no reference to mana whenua. And I’m thinking to myself, ‘Where is the missing Māori contribution within the New Zealand food story?’”

Hutchings was speaking as part of a panel discussion on Māori food systems at Eat New Zealand’s Food Hui held in Auckland last week. After listening to that Maharey interview, Hutchings (Ngāi Tahu, Ngāti Huirapa, Gujarati), a kaupapa Māori researcher, activist and hua parakore grower, put together a proposal with fellow researcher Dr Jo Smith (Waitaha, Kāti Māmoe, Kāi Tahu) to apply for funding through AgResearch’s Our Land and Water National Science Challenge.

“We wanted to make an intervention into this New Zealand food story discourse that was happening, we wanted to story-tell from a kaupapa Māori perspective our own pūrākau, our own stories and our own indigenous narratives around what kaitiakitanga might mean if we’re thinking about it from a Māori land and water food systems perspective,” she explained.

Jessica Hutchings speaks on the panel with Te Rangikaheke Kiripatea and Manaia Cunningham (Photo: Supplied)

The funding (nearly $250,000) was awarded and Hutchings and Smith spent 15 months working with a diverse group of Māori food producers. At the hui, Hutchings said it was a conscious decision to work not just with agribusinesses, which is where the project organisers wanted to drive them, with the hope of increasing productivity and export potential. “But the innovation is happening at other levels within our Māori food systems. Some of the Māori agribusinesses in Ngāi Tahu, where we’re from, don’t look any different from conventional Pākehā farming.”

Hutchings also emphasised the need to contextualise the Māori food story within the wider political landscape, namely that Ihumātao, the site of Aotearoa’s earliest food gardens, is still in occupation. She also highlighted the importance of Wai 262, the claim on Māori intellectual and cultural property rights. The 2011 Waitangi Tribunal report on the claim recommended wide-ranging reforms to laws and policies affecting Māori culture and identity. She issued a wero to the mainly Pākehā attendees of the hui – to understand that Māori culture is not there for the taking. 

“Matauranga Māori is a complete intact indigenous knowledge system. It’s not floating around to be picked out – ‘oh I’ll take manaaki, I’ll take a bit of Matariki because I understand that, oh I know what whanaungatanga means so I’ll take that’. It has to weave a relation to everything else.”

The resulting research project, which was completed in July this year, is called Storying Kaitiakitanga and profiles different Māori food producers ranging from beekeepers and kiwifruit growers to yoghurt makers and kiwifruit growers, a kōura farm and a clean “kai co-op”.

‘Our food system is fucked’ – Te Rangikaheke Kiripatea of Kai Rotorua addresses the Food Hui (Photo: Supplied)

Joining Hutchings and Smith on the panel at the hui were two producers who shared their stories with the project, Manaia Cunningham and Te Rangikaheke Kiripatea.

Kiripatea (Te Arawa, Rongomaiwahine ki Kahungunu), leads Kai Rotorua, a non-profit volunteer organisation that teaches people to grow, harvest and store kūmara, rīwai (potatoes) and other vegetables. He told the hui the project was about “reconnecting us to Papatūānuku through kai”, and spoke of how the project works by the maramataka

“Why are we doing this?” asked Kiripatea. “Well, I was going to say because our food system is fucked, but then I thought, ‘ooh no, I might be in the wrong company, I better not say that’. So I won’t, but you know what I mean,” he quipped. Kai Rotorua works with several schools in the area and has plans to launch a food hub comprising a seed bank, cafe, kūmara bank, garden and spaces for education, food storage and distribution.

‘It’s about being with Tangaroa and Papatūānuku’ – Manaia Cunningham of Koukourārata (Photo: Supplied) 

Cunningham (Ngāti Irakehu, Ngāi Tahu, Ngāti Mutunga), leads a marae-based market gardens programme at Koukourārata on Te Pātaka o Rākaihautū (Banks Peninsula). The māra (gardens) at Koukourārata grow taonga potato species organically, which feed the community as well as being sold at local markets, proceeds from which are reinvested into health and education outcomes for the community. In collaboration with the Department of Corrections, the gardens provide work for people serving community-based sentences.

Cunningham spoke of how his mahinga kai journey began as a young boy with his Ngāpuhi Aunty Pauline, who lived in his village at Koukourārata. “She loved gin, smoked plenty and boy could she swear, but she loved us kids and she’d take us around the marae to harvest kūtai or pāua. My very first lesson was this – when we’re harvesting kaimoana, we don’t swear. When our kids go gathering, they’re well-behaved. When we’re harvesting food, we don’t yell and scream around the water’s edge. We do it quietly, collectively – there’s a bit of humour, a bit of banter, but it’s about being with Tangaroa and Papatūānuku.

“With pāua, with kūtai, at times you have to lift up the rock to gather – Aunty would say just put the rock back how you found it and let the pāpaka, the crabs, let the ecology under that rock live. It was her way of teaching that mauri, that interconnectedness – we need every part of that coastline to be as we found it.”