15 december 2012

Tai (Madai)、Red Seabream

Red Seabream (madai, often called just “tai” in Japanese) is the King of Fish.

[Griled Sea Bream for the New Year]

In Japan, red seabream was traditionally eaten during auspicious or celebratory occasions – during the New Year, or at weddings. The reason for that is that the sound of the word “tai” reappears in the word “medetai,” meaning "auspicious."

The fish was used as an offering to the gods or a gift to the Imperial Court.

Madai has a brilliant red skin, firm and translucent white flesh and a sweet taste. It has little smell. Wild madai is available from winter through spring. It is difficult to catch as the fish does not form schools, making it a luxury product. The highest catch comes from Kumamoto, Nagasaki, Ehime, Kochi, Wakayama and Mie, and also the sea bream from Akashi in the Inland Sea is famous. Sea bream can now also be farmed.

[Tai no kabutoni]

Madai is used as sashimi and on sushi, and also popular grilled (usually the whole fish). Chunks of madai may be added to clear soups (suimono), larger pieces to one-pot dishes (nabemono). Kabutoni (the simmered head of the fish) is considered a delicacy. Pieces of sea bream can also be steamed with white rice to make tai-meshi.

Because of the name value, the name tai is attached to many fish which have nothing to do with the above – look for "madai" which is the one and only sea bream!


5 december 2012

"Roads to Berlin" (2012) by Cees Nooteboom (Non-Fiction)

Cees Nooteboom (1933) is a Dutch poet, novelist and above all, writer about travel and culture, whose name regularly turns up on those mysterious short lists of Nobel Prize contenders. Nooteboom has written impressive novels as Rituals (1980), All Souls Day (1998) and Lost Paradise (2004). His travel writing is always of a philosophical and historical bent and has appeared in such collections as Roads to Santiago (1997) and Nomad's Hotel (2009).

Nooteboom's work has been extensively translated into English, Spanish (the country of his residence), and above all, German - in Germany, even his collected works have been published and one could safely say that he is more popular in that country than in The Netherlands. The reason is probably that Nooteboom's work has an "idealistic" bent, it is full of whirling thoughts, and his sentences also are rather long - general characteristics of German prose. The display of erudition one finds in his work is probably another element that puts off some Dutch readers.

That doesn't mean in the least Nooteboom is German - he is much more than Dutch or German or Spanish or whatever nationality, he is an all too rare example of a pan-European intellectual. Nooteboom is a modern Renaissance man, with a huge field of interests ranging from philosophy and political thought, to contemporary art, literature, music, architecture and almost anything else. I always feel envious when in his essays he casually scatters names of famous thinkers and writers, while it is clear that he has also actually found the time to read and study them.

Roads to Berlin (subtitle: "Detours & Riddles in the Lands & History of Germany") is a collection of various pieces written about Germany between 1963 and 2012, with an emphasis on 1989, the year the Berlin Wall fell and a period when Nooteboom actually was living in that city. In this way he became witness to one of the most significant turning points in 20th century history, mapping the changing moods of the country, describing the pivotal events of Germany's difficult passage to reunification. We are lucky with this observer, the most informed and perceptive one you could wish for.

Nooteboom always sees present events through the lens of history. He writes a beautiful prose, poetical and whimsical. He is both personal and objective. Besides the Wall which is viewed from countless perspectives (including that of the Wall which is no longer there), there are long discussions about Germany's history, its influence on its neighbors, and the question which was deliberated in 1989 whether the Germans themselves or its neighbors wanted Germany to be again reunited and become a large force in Europe. Of course this is what has happened, and now Europe itself is unthinkable without Germany.

But Nooteboom also shows us other interesting vistas: mythical, such as the huge statue of the legendary German tribal leader Hermann in the Teutoburg Forest, or  the grotto of Emperor Barbarossa; political, as Nuremberg with Hitler's Walhalla and Nazi Party rally grounds, or the bridge into Poland over the Oder; literary, as the Brocken of Walpurgisnacht fame in the Harz mountains and Goethe's Weimar; weird, as the East-German Museum of the Unconditional Surrender of Fascist Germany, or an exhibition of the disintegrating aeroplanes built by the artist Anselm Kiefer, or a rhapsody on German eagles.

Most impressive, too, are the two intermezzo's about Munich, where the author falls in love with "Justice," a stone woman holding a Sword and a Book on the Max II monument, and later experiences an apocalyptic Liebestraum about a golden angel...
Published in English by Maclehose Press, London. Website of Cees Nooteboom (in English).
Non-Fiction Index

4 december 2012

"Travels with Charley in Search of America" by John Steinbeck (Best Non-Fiction)

It was an impossible endeavor. In 1960 the writer John Steinbeck, then living in New York and Sag Harbor, set out with a camper on a 10,000 mile journey around the U.S. He had been cooped up for long years in his apartment in New York and wanted to meet "ordinary Americans" again - the kind of people he had so vividly written about in his great novels of the 1930s like Grapes of Wrath. Steinbeck thought he could have deep conversations with them about the state of America, while camping out.

A second reason for the trip was Steinbeck's "macho fixation" - he believed a man should "do things with his own hands" and "live violently" - now at age 58 he wanted to test what was left of his physical powers. As the book tells, already before the trip he could prove his toughness: when a hurricane hits Long Island the day before he plans to leave, he wades out into the stormy harbor to save his boat.

So just after Labor Day 1960 Steinbeck sets out in his green GMC truck, fitted with a custom built camper. He calls it Rosinante after the horse of Don Quixote - he probably knew he was setting out on a Quixotic trip himself. He was accompanied by his sprightly dog, a French poodle called Charley, middle-aged like himself. Starting in Long Island, the fateful journey of one man, one dog and a truck would follow the border of the United States, going all throughout the North, through the Pacific Northwest, down into Steinbeck's native Salinas Valley in California, across to Texas, then through the Deep South, and finally back to New York. Two years later he would publish the book about the trip as Travels with Charley in Search of America, and it would become an instant bestseller.

Steinbeck's original plans were just too megalomaniacal. How much of the country can you see when the landscape just flashes by on such a long trek by car? How many interesting people can you meet when you sit all day long behind the wheel? The first part of the trip, through New England is still fairly detailed and takes up half of the book, but after the Mid-West Steinbeck starts to jump, with bigger and bigger leaps. He must have been driving like mad for days on end, just to complete the journey... Unfortunately, that doesn't leave much of the story.

Despite the intention to test his toughness and loneliness, as we now know, the journey was not at all so hard. Steinbeck broke the trip several times for lengthy stays with his wife - who flew in from New York - in luxury hotels (Chicago, San Francisco) or at the ranch of Texas millionaires. The times he camped out, made his own food and washed his own clothes, were in fact far and few between: most of the time he slept in motels. And during the last part his wife was riding with him in the cabin.

It doesn't matter, unless you are interested in macho stories. What Steinbeck gives us in full is the view of America from the windows of his truck, and that view is authentic.

The same can be said about the meetings Steinbeck describes - we know from his letters that these, too, did not really take place as he writes about them. And again, it doesn't matter. All travel writing contains fictional elements (take the famous In Patagonia by Bruce Chatwin!) - authors have to select things, leave out things, and to make the book readable they will reorganize events and discussions. Travel literature is not journalism. By the use of his imagination Steinbeck gives us humor in the portrait of his dog Charley (and his talks with the dog), and he lets us meet several rare characters, as a New Yorker-reading aspiring hairdresser living in the middle of nowhere, or a traveling Shakespearean actor camping out near a river in North-Dakota. Even though Steinbeck has reorganized ("massaged") his impressions, they are not less true.

Steinbeck shows us the America of the early 1960s, a view in kaleidoscopic images of a "new America" that did not live up to his expectations. He is appalled by the sameness he finds everywhere, for example of food and of lodgings, by the loss of dialect, by the environmental destruction. He wonders about the large number of people living in campers, as if Americans have no roots. But there are also beautiful descriptions of landscapes, of Montana that he loves, of California and the giant sequoias, of Texas. There are funny scenes such as when he is advised not to enter Canada as on reentering the U.S. his dog will have to be quarantined, or when almost home he looses his way in New York. And, finally, there is great and justified anger, too, when in New Orleans he observes how black children need police protection to commute to one of the first mixed schools, and how a group of white women ("Cheerleaders") everyday comes to the school gate to shout the basest obscenities at the colored kids. When on top of that a taxi driver tells him "Them goddamn New York Jews come in and stir the niggers up," he is so disgusted with the America he encounters, that he cancels the further trip and just rushes home.

Travels with Charley is great travel literature, an impression of America in 1960 enhanced by the pen of a consummate author. In 1962, Steinbeck received the Nobel Prize in Literature.
I read the Penguin Classics edition. A recent voice accusing Steinbeck of "fraud" is journalist Bill Steigerwald (article in NYTimes, website); a counter-voice can be found here. My answer is, as I have written above, that literature is not journalism and that also travel writing is never a fact-by-fact account.

16 november 2012

Short Stories by Abe Kobo (Book Review)

Abe Kobo (1924-93) is best known for The Woman in the Dunes and the film based on it by Teshigahara. To me, this superb novel is indeed the crown on his work, but also in other novels, stories and plays Abe has engaged in surreal and nightmarish explorations of individuals in contemporary society. The usual comparisons to Kafka (and Beckett) are unavoidable, although, interestingly enough, Japanese commentators in the past used to emphasize the Marxist political dimension of his work - a side which to me is happily invisible. Reducing Abe's work that addresses the general human condition to the mere political is in fact absurd.


[Abe Kobo]

Since the 1970s, three collections of English translations of Abe's short stories have seen the light of day, the last one being Beyond the Curve (1991) by Juliet Winters Carpenter. I have also a collection of five stories in a Dutch translation, and it seems there were translations in many other languages as well, although most of that is now out of print. Writers have their seasons and that of Abe Kobo seems a bit past - something which enables us to have a more objective look at his real achievement. So here are first the short stories, like the novels a subtle merging of real and surreal events. An ordinary individual is suddenly placed  into extraordinary, often nightmarish circumstances that lead him to question his identity.

Here are remarks on a number of the stories:

"Red Cocoon" (1950; not in Beyond the Curve, but in my Dutch collection; it has also been translated in The Showa Anthology, 1985) is one of Abe's earliest stories which already contains the idea of alienated man that we find in his later fiction. A homeless man is wondering why he has no home. Or does he have a home and has he forgotten it? He happens to pull on a bit of silk thread hanging from his shoe and ends up unraveling his leg, then his whole body. The thread forms a cocoon around him, until his body has completely been unraveled. "I have a house now," says the man, "but there is no one left to come home to it." Alienated man seeking for a place in society has lost himself in the process.

This can also be linked to Abe's own rootlessness. He was born in Tokyo, but grew up in Manchuria, while his family came originally from Hokkaido. Abe always felt he had no real place of origin. That could also be the reason his fiction has such an international quality: it is mostly devoid of typical Japaneseness, and not linked to any specific cultural location. In that respect Abe Kobo resembles Murakami Haruki.

In "Dendrocacalia" (1949) a bewildered man called Common discovers he is turning into a rare plant; he eventually ends up in a botanical garden. The director of the Botanical Garden is called K. so it is clear we are in Kafkaen territory here!

Only part of "The Crime of Mr. S. Karma" (1951) has been translated in Beyond the Curve - which is a pity as it is quite interesting: the "crime" is that Mr S. Karma lets his name cards (meishi) get away from him and take over his personality. Without cards he has no name or identity, no self, he is hollow inside - a predicament that shows how much Japanese businessmen rely on their business cards.

"Intruders" (1951) is the only political story: a salaryman living alone in a small apartment is visited by complete strangers, a large family with grown-up sons and a daughter, who take over his apartment and his life. They use his money and he has to wait on them as their servant. They even steal his girlfriend. Although they behave very dictatorially, everything is decided "democratically" by the majority. This is a satire of the American occupation of Japan; in his play "Friends" Abe later would remove the anti-American satire and write a  more general piece about the human condition.

"Beguiled" (1957) is a very clever story. Two man confront each other in the waiting room of a small station, one the pursuer, the other the pursued... but which is which? In the end, one of them is led back to the lunatic asylum from which he escaped.

"The Dream Soldier" (1957) is a moving, straightforward story about an old police officer guarding a village during war time. An army unit is exercising in the snow and a deserter is on the loose. When the villagers find him, he has already committed suicide - it is the son of the old officer. Thanks to the subdued and indirect way of narration, this is a small masterpiece.

In "The Bet" (1960) an architect for a demanding advertising company discovers a bizarre building with doors and stairs that lead not to other spaces but to red lights and slogans. It is a satire on the efficiency of a modern company. The contest is to decide where the President should have his room. The architect finally designs "the path of the president's office as a mathematical function of the System."

In "An Irrelevant Death" (1961), a man returns home from work to find a murdered man he doesn't know in his apartment. He contemplates ways how to get rid of the unexplained and unpleasant body without incurring suspicion, but everything he does seems to implicate him more and more in the crime.

In "Beyond the Curve" (1966) a man with amnesia tries to remember his past, which exists just beyond the curve of his mind - and is symbolized by the fact that he can't remember what is beyond the curve of the road he is walking on. He has no identity, he even has no business cards in his wallet. When a woman working in a coffee restaurant recognizes him, he still fails to remember who he is and he can only try to cover up his ignorance while waiting for his memory to come back.

Photo: From Wikimedia Commons

14 november 2012

"Heart of Darkness" by Joseph Conrad

He cried in a whisper at some image, at some vision—he cried out twice, a cry that was no more than a breath—"The horror! The horror!"
Heart of Darkness appeared in Blackwell's Magazine in 1899, and was issued in book form in 1902. This novella is the absolute masterwork of Polish-born English author Joseph Conrad. The story is narrated by Charles Marlow, who accepts an assignment from a Belgian trading company as captain of a river boat in Africa. Besides transporting ivory, his major task is to bring back Kurtz, a trader of the company, who has set himself up as the dictator of his own small kingdom in the wilderness, letting the native tribes worship him.


The story is partly based on Conrad's own experience: about eight years before, Conrad had been appointed by a Belgian trading company to serve as the captain of a steamer on the Congo River. Congo Free State was the private colony of Belgium's King Leopold II, and as has been described so aptly in Adam Hochschildt's King Leopold's Ghost: A Story of Greed, Terror, and Heroism in Colonial Africa, it was one of the cruelest colonies in Africa. From 1885 until 1909, the greedy king used his mercenary army to force slaves into mines and rubber plantations, apply sadistic punishments such as cutting off hands or feet, and commit mass murder. In Conrad's story, the country is kept vague, probably to make the story more generally applicable and not just write a political book. But the novel fits in the supra-national protest movement, the first one ever, in which King Leopold II's "rape of the Congo" was harshly criticized, also by many other writers such as  Mark Twain.


[Congo River]
The "darkness" in the title not so much points to "dark Africa" - despite the misgivings of the Nigerian writer Chinua Achebe who has lashed out at Conrad for treating the Africans around Mr Kurtz as savages -, for the problem is not alleged African primitiveness. The true "darkness" is that of colonialism, a barbarity imported from Europe - Conrad saw the extortion, the maiming, the heavy iron chains, in short the enslavement of many Africans for the profit of the Europeans who lusted after ivory and rubber. And again at a deeper level, the darkness is also the darkness at the heart of European civilization - you can't do what the Europeans were doing in 19th c. Africa and come away unblemished yourself. This darkness in Europe built up tension and unleashed itself in the horrors of the Great European War (WWI) of 1914-18, and its sequel, WWII. As a consequence, in the first half of the 20th c., Europe became the true "dark continent" (see the book by Mark Mazower of that title).

[The "Roi des Belges," the Belgian riverboat
Conrad commanded on the upper Congo, 1889]

An interesting detail is that Marlow tells his story when seated with friends in a boat on the Thames while darkness is falling. They look at the horizon and see the silhouette of the City of London, another dark mass, where British colonial adventures were planned - Britain was just then involved in the Second Boer War in South Africa where a scorched earth technique was used against the farmers and where also the world's first concentration camps were "invented," with a death toll of 150,000.


[Colonial river post]
In short, there is an unfathomable darkness within every human being, the capacity of the human ape for committing heinous acts of evil knows no bounds. It must be that realization which made the dying Kurtz cry out: "The horror! The horror!"
Conrad's work is out of copyright, Heart of Darkness is therefore freely available, for example at Gutenberg. I read the novella in the Penguin Modern Classics edition which has an interesting introduction as well as a fragment from Conrad's African diary. Heart of Darkness formed the inspiration for the 1979 film by Coppola, Apocalypse Now.

13 november 2012

Kamakura Museum of Literature: Lawn above the clouds

There is not much to see in literature museums, but in the case of the Kamakura Museum of Literature you come for the great house and spacious garden. A Western-style villa right in the middle of the old warrior capital! The art deco manor was built in 1936 by the Maeda family, who had been the feudal rulers of the rich fief of Kaga, now Ishikawa prefecture with capital Kanazawa.

Many famous politicians used to come here, as prime ministers Eisaku Sato (after retirement he spent his weekends here) and Shigeru Yoshida. The house also figures in Yukio Mishima's novel Spring Snow. It was donated to Kamakura City in 1983 and after renovation became a literature museum.

That is not such a strange choice, as Kamakura has deep ties with Japanese literature. Kamakura already appears in the ancient poetry anthology Manyoshu. It also feautures in the Tale of Heike and other war literature, as well as in travelogues of the Middle Ages. One of the most important Kamakura poets was the Minamoto shogun Sanetomo, whose work has been collected in the Kinkai Wakashu after he was murdered on the stairs of the Tsurugaoka Hachiman Shrine in 1219.

Modern authors were attracted by the shrines and temples of Kamakura. Some, as Natsume Soseki, came to practice Zen meditation; he also situated his novel Kokoro in Kamakura. The haiku poet Takahama Kyoshi lived in Kamakura as well. Others came here to spend the summer, for recuperation, or to visit the charming vestiges of the old capital.

The most notable modern author who resided in Kamakura is of course Nobel Prize winner Kawabata Yasunari. Kawabata also situated important novels as Thousand Cranes and The Sound of the Mountain in the historical town. In addition, filmmaker Ozu made several of his postwar films here, marvelously capturing the relaxed residential atmosphere; Ozu is buried in Engakuji Temple (see here for directions).

The display in the beautiful house consists of manuscripts and photographs. Most interesting is perhaps the large garden, which has azaleas, roses and a lawn, that slopes down the hill. When you stand on the terrace of the house, you see the green grass of the lawn and immediately behind that, Yuigahama beach. The town is blotted out. It is as if you live in the clouds, far above the hustle and bustle of ordinary life, like all those Maeda marquises and politicians did.
Tel: 0467-23-3911

Hrs: 9:00-16:00. CL Mon.

Access: 7-min walk from Yuigahama St on the Enoden Line.

12 november 2012

Ramen

Ramen

Chinese-style wheat noodles

ラーメン

Also called Chuka-soba (中華そば). Ramen is a form of the Japanese-Chinese (Chuka) cuisine, as this dish does not originally exist in China. A type of ramen was first sold in Japan from around the 1900s, both in restaurants and food stalls. After WWII, the popularity of ramen soared as cheap wheat became available from the U.S. In 1958, instant ramen was invented by Ando Momofuku. It became a popular food among students, salarymen living away from their families on tanshin funin basis, as well as harried housewives. In the 1980s a veritable ramen boom started, making this noodle the king of the B-Gourmet scene. There are countless magazines and books devoted to ramen and ramen restaurants, as well as manga and films.


Ramen noodles contain four ingredients: wheat flour, salt, water, and kansui (an alkaline mixture) or eggs, lending the noodles a yellowish hue and a firm texture. Ramen noodles are kneaded, left to sit, then stretched with both hands - this is also the probable origin of the name, as "ramen" literally means "stretched" or "pulled" noodles.

Ramen noodles are served in a hot soup based on stock from chicken or pork, plus a choice of other ingredients as kelp (konbu), bonito flakes (katsuobushi), dried baby sardines (niboshi), shiitake mushrooms, salt, miso and soy sauce.

Based on the soup, four basic types of ramen are distinguished:
  • Shio-ramen. Light and clear soup. Made with salt and any combination of chicken, vegetables and seaweed. From Hokkaido.
  • Shoyu-ramen. Clear brown soup. Based on a chicken and vegetable stock with plenty of soy sauce added. Savory, yet light. Originally from Tokyo. 
  • Tonkotsu-ramen. Cloudy, white colored soup. Made with pork bones (tonkotsu). Hearty  flavor and creamy consistency. A specialty of Kyushu, particularly Hakata in Fukuoka.
  • Miso-ramen. Thick soup based on miso with chicken or fish broth. Robust and hearty soup. developed in Sapporo (Hokkaido) and nationally popular from around the mid-1960s.
The quality of the soup determines the quality of the whole ramen dish.

Popular toppings include sliced pork (chashu), bean sprouts, spring onion, nori, kamaboko (often in the form of Naruto-maki, thinly sliced fish-cake with a pink inset resembling a whirlpool - named after the whirlpools of Naruto in Tokushima) and brownish shinachiku (lactic fermented pickles of bamboo shoots). Other possibilities, especially for tonkotsu-ramen, are boiled egg, cloud-ear fungus (kikurage) and red pickled ginger (benishoga). A popular seasoning is black pepper.

There are many regional styles (Sapporo, Kitakata, Tokyo, Yokohama, Kyoto, Wakayama, Hakata/Kyushu, etc.) as is already clear from the above.

Related types of noodles are: Nagasaki champon, tsukemen, tantan-men, wantan-men and reimen.

Ramen noodles are central to Itami Juzo's great film Tampopo, which has been called a "ramen Western."

And talking about national dishes... in Japan ramen is more popular than sushi...

Japanese Food Dictionary

10 november 2012

Kazunoko

Herring roe. 数の子.

Herring eggs are very small, but they stick together: the roe forms a single, cohesive mass (10 by 2 cm), with a firm, rubbery texture. The color is usually yellow. The roe is dried and then pickled in salt. It is rather expensive, but a fixed item in the New Year kitchen (osechi-ryori).


[Kazunoko]

Herring also leave there eggs on kelp (konbu); this is called komochi konbu ("konbu with children") and is used as a very exclusive topping for sushi.

Kazunoko is first mentioned in documents of the 16th century, when it was offered as a present to the then shogun Ashikaga Yoshiteru.

Because "kazunoko" means "numerous offspring," it became a typical New Year food with a lucky name.

3 november 2012

Tonkatsu (Breaded, deep-fried pork cutlet)

Tonkatsu

"pork cutlet"

豚カツ, とんかつ

[Tonkatsu with shredded cabbage that serves as a salad[

Tonkatsu is a breaded, deep-fried pork cutlet one to two centimeters thick and sliced into bite-sized pieces, generally served with finely shredded raw cabbage, rice in a bowl, miso soup and tsukemono. Either a pork fillet (hire) or pork loin (roosu) cut may be used; the meat is dipped into beaten egg and coated with panko (bread crumbs) before being deep fried (furai).

"Ton" means "pork" and "katsu" is short for "katsuretsu," "cutlet." Tonkatsu was derived from the European breaded cutlet.

Tonkatsu is eaten with a thick dark sauce (called soosu), which is a Japanese version of Worcester sauce. In other words, it is not pungent but sweet and contains pureed apples as its main ingredient. Usually, a dab of Japanese mustard is also served on the side. Each restaurant (chain) has its own "secret sauce."

Although formally Yoshoku, tonkatsu has traveled back home to the Japanese cuisine, as is shown by the fact that the rice is not served on a plate, as was originally the case, but in a rice bowl with pickles and miso soup. Neither is it eaten with knife and fork (or a spoon, like that other perennial Yoshoku, curry rice), but with chopsticks. You can use the same sauce on the shredded cabbage, if you prefer, but usually there is also a salad dressing available.

[Sometimes sesame seed (goma) is added to the sauce. One restaurant chain provides a suribachi where you can grind the sesame yourself]

Tonkatsu restaurants are popular in Japan - especially among students because "katsu" also means "wining" (for example, in the examinations). Moreover, most restaurants offer free extra helpings of rice, shredded cabbage and miso soup. Besides the basic "hire" and "roosu" mentioned above, the menu usually offers various kinds of tonkatsu, for example: with cheese, with a shiso leaf, with ume paste, with minced meat (menchi-katsu), with daikon-oroshi (in which case it is eaten with ponzu sauce), or combined with other types of furai as large shrimps and oysters, etc. Sometimes especially expensive pork is on the menu as an extra option, that of black pigs (kurobuta) from Kagoshima.

In Nagoya and surrounding areas, "miso katsu," tonkatsu eaten with the local  Hatchomiso-based sauce, is a specialty.

Besides being served as a meal set (teishoku), tonkatsu meat is also used as a topping for curry rice (katsu-kare), and a sandwich filling (katsu-sando).

Tonkatsu can be very good and is not as heavy as it seems at first blush. It is both filling and inexpensive. As a true symbiosis between east and west, it is one of my favorite dishes.

Japanese Food Dictionary

1 november 2012

Yuzu

Yuzu (Citros junos) is a Japanese type of citron with a distinctive aroma and tarty flavor. Yuzu has been cultivated in Japan at least since the 7th century. It is believed to be a hybrid of the sour mandarin and Ichang papeda, and probably originated in China.

[Yuzu]

Yuzu grows on small trees which contain many thorns. Yuzu trees are planted at high elevations on mountain sides, as the cold at night makes the fruit sweeter. Harvest is from late October through November. The largest yuzu cultivation takes place in Kochi Prefecture (almost half of total production), followed by Tokushima and Ehime.

The fruit resembles a small grapefruit with an uneven skin, usually between 5.5 and 7.5 cm in diameter. It can be either green or yellow, depending on ripeness. Although there are subtle differences in size and flavor, yuzu resembles the sudachi, another Japanese citrus fruit.

Besides the yuzu used in the Japanese cuisine (called hon-yuzu, or "true yuzu"), there are two other types of yuzu: shishi-yuzu, with a knobby skin, and hana-yuzu. This last variety is purely ornamental and only grown for its flowers.

[Yuzu trees in Kochi Pref.]

Uses in the Japanese kitchen (yuzu is seldom eaten as such):
  • Aromatic yuzu peel (the outer rind) is used to garnish soups (suimono) and other dishes such as chawan-mushi.
  • Yuzu and yuzu peel are added to miso to create yuzu-miso.
  • Yuzu juice is used as a seasoning (like lemon in other cuisines). One way of using it is in ponzu sauce, a combination of yuzu juice with dashi, vinegar and mirin. Another product is yuzu vinegar, rice vinegar flavored with yuzu juice.
  • Yuzu is combined with honey to make yuzu-hachimitsu. Yuzu-hachimitsu is used to make yuzu tea, or cocktails as "yuzu sour." There is also yuzu sake!
  • Yuzu is also used to make jam or marmalade.
  • Yuzu can be used as a flavoring for sweets, as yuzu cake.
  • Yuzu pepper (yuzu kosho) is a combination of green and yellow yuzu rinds with chili peppers and salt.
  • Yuzu juice is now a popular soft drink (often with honey mixed in).

In winter, yuzu is also sometimes added to the bath water (yuzuburo), especially on winter solstice day. This is said to guard against colds, rough skin and warm and relax the body. It is a custom that goes back to the 18th c. The yuzu can be floated whole in the bath (sometimes in a cloth bag), or cut in half.

Photos own work.

Japanese Food Dictionary

30 oktober 2012

Katsu-kare

Katsu-kare

Curry rice with deep-fried pork

カツカレー


This combination of two Yoshoku dishes, curry rice and tonkatsu, was first served in 1918 by the restaurant Kawakin in Asakusa (this restaurant has closed, but in Iriya and Senzoku there are still several restaurants carrying this name). It was called "Kawakin-don."

The present type was born in 1948 in the restaurant Grill Swiss on the Ginza.

This is now one of the most popular forms of curry rice in the whole country. Delicious as it is, it is also a dish rather high in calories.

Japanese Food Dictionary

Tenshin-don

Tenshin-don / Tenshin-han

天津丼 / 天津飯

"Tenshin donburi" aka "Tenshin-han" is Chinese-style donburi with omelet and a thick sauce. The dish consists of rice covered by an egg omelet made with crab, onions and green peas (kanitama). A thick starchy sauce covers the top. Sometimes also finely-chopped spring onions and shiitake mushrooms are added.

[Tenshin-han]

The sauce is different for each individual shop: in the Kanto a sauce based on tomato ketchup with vinegar is popular, while in the Kansai sauces based on soy sauce are common.




5 oktober 2012

Wasabi (Japanese condiments)

Wasabi (Wasabia japonica) is a plant that grows naturally in the marshy edges of clear mountain streams and when cultivated also needs clear, running water. Such cultivation usually takes place on mountain terraces. Due to the difficulty of growing wasabi, it is an expensive product.

[Fresh wasabi stems - Wikipedia (松岡明芳 - Own work) - CC BY-SA 4.0]

Although conveniently called "horseradish" in English, it is in fact very different from Western horseradish: wasabi is more fragrant and less sharp. The pale green flesh of the root is made into a paste by rubbing the root on a fine metal grater (oroshigane). After grating, wasabi has to be used immediately as it soon loses its flavor.

Authentic wasabi has a fresh and cleansing taste - even a certain sweetness. The burning sensation works on the nasal passage rather than the tongue and can be easily washed away with liquid. Wasabi helps to prevent food poisoning and that is the reason why wasabi is eaten with raw fish (sashimi) as well as sushi containing raw fish as a topping. In exclusive sushi bars the chef grates the wasabi roots with a sharkskin grater (samegawa-oroshi). With sushi, wasabi is added by the customer to the soy-based dipping sauce, but also used by the chef, who always puts some wasabi between the rice and the slice of raw fish.

[Wasabi and oroshigane - Wikipedia (Chris 73 / Wikimedia Commons) - 

Wasabi has been long known in Japan - the oldest record dates from the 7th century, but it was mostly used for its medical properties. Wasabi is not used as a general condiment in traditional Japanese cooking, which does not know any sharp flavors. As stated above, its main function is for its anti-microbial properties with sashimi and sushi, and besides that in dipping sauces for cold soba, in chazuke and sometimes on steak. Wasabi can also be used for pickling vegetables (wasabizuke).

The best wasabi roots come from the Izu Peninsula in Shizuoka or from Nagano Prefecture.

[Wasabi fields in Izu City, Izu Peninsula - Wikipedia (by Batholith) - Public Domain]

Real wasabi is a luxury product even in Japan, and at home mostly wasabi paste (neri-wasabi) or wasabi powder (kona-wasabi) is used. This in itself would not be so bad, were it not that most of these products contain little or no authentic wasabi but instead Western horseradish (called Seiyo wasabi) mixed with mustard, starch and green coloring. The paste is sold in tubes in supermarkets, the less common powder is sold in cans.

3 oktober 2012

Tochu-cha

Tochu-cha

Eucommia Tea

杜仲茶

Tochu-cha is tea made from the leaves of the Eucommia tree, in China called Duzhong. The Duzhong has long been used in traditional Chinese medicine. The bark of the 15 meter high tree is, for example, believed to alleviate lower back pain and aching knees.


The deciduous leaves contain some rubber (it comes out when you fold them), but are also used to brew tea. Tochu tea is supposed to help lowering high blood pressure, slim down and cleanse the body. It also has an interesting taste.

The tea was first made popular in Japan by Hitachi Zosen, a shipbuilding company on the path of diversification. Hitachi Zosen caused a small boom with tochu-cha in the nineties. Afterwards, the company sold the product rights of this health food to Kobayashi Pharmaceutical, who is now the main manufacturer of this type of tea in Japan.

Duzhong trees have to be cultivated, they do not grow in the wild anymore, but they have been succesfully imported to Japan and planted in the Ina area of Nagano Prefecture.

Japanese Food Dictionary

1 oktober 2012

Persuasion by Jane Austen

"Persuasion" is the title and theme of Jane Austen's last completed novel - manipulative persuasion has broken the life of Jane Elliott, whose engagement with penniless naval officer Frederick Wentworth was blocked by her vain father Sir Walter Elliot and her all too practical godmother, Lady Russell. Now, eight years later and 27 years of age, though highly intelligent and accomplished, Anne is still unmarried and nursing the wound from the past and facing a future of loneliness and financial uncertainty - though with calm resignation.


[The Cobb in Lyme, where Louisa Musgrove has an accident
and Anne Elliot shows how cool headed she is]


The story is set into motion by the renewed appearance of Captain Wentworth. Anne's pompous and status-conscious father has squandered much of his fortune and is forced to let out the family estate, Kellynch. By chance, the new renters, Admiral Croft and his wife, are related to Captain Wentworth, who has returned with a fortune - and still a bachelor - from the Napoleonic Wars. He has never forgiven Anne for allowing herself to be persuaded to break up the engagement and their first meeting after all those years is a difficult one.

Misunderstandings and social restrictions keep them for a long time from getting to know each other's true feelings - there are other, younger women interested in Wentworth, and a devious nephew is trying to court Anne. But, as every reader of Jane Austen's novels knows, in the end the emotional tangle will be cleared up and things will be set right...


[Bath, where the second half of the novel is set]

More interesting than the plot is again - as in other Jane Austen novels - the "comedy of manners," where the hypocrisy of society is revealed in the extreme vanity of Anne's father and elder sister Elizabeth. They are only interested in titles and despise people who are not part of the aristocracy - Elizabeth regards Anne as inconsequential as Anne doesn't share her prejudices - and in a nice scene are shown demurely licking the heels of a viscountess, lady Dalrymple. Another hypocrite is Anne's unscrupulous nephew William, who after an estrangement with Sir Walter caused by his lowly marriage (for money) now as a rich widower is courting Anne for her title. Even Lady Russel, though of a practical mind, is very susceptible to matters of rank and birth and therefore, with her wrong persuasion, has made Anne's life unhappy.

But at the same time, the second theme of the novel is the rise of the professional classes which would end the domination of the landed gentry. Jane Austen speaks with admiration about Captain Wentworth and other naval officers (including Admiral Croft, who has none of the foolish pride of Jane's father and does away with his collection of large mirrors after renting the house). These people work for their living and do great things, while Mr Elliott and others of his class only sit on their fat ass. Austen shows that too much reliance on money and connections leads to a false life. This is also a break with other novels by Jane Austen: in Pride and Prejudice, for example, the heroine Elizabeth Bennet marries inherited wealth and rank in the person of Mr. Darcy; in Persuasion, the hereditary aristocracy is held up to ridicule, while the rising meritocracy made up of successful officers in the Royal Navy gets full praise. In that sense, too, Anne's eventual marriage to Captain Wentworth shows the way to the future.


Free at Gutenberg. I have read the Penguin Classics version. Persuasion is referenced in John Fowles's The French Lieutenant's Woman. Since 1960, the novel has been filmed four times for television.

Photo of the Cobb: John M / Early morning on the Cobb via Wikimedia

Photo of Bath: Pedro Szekely from Los Angeles, USA, CC BY-SA 2.0, via Wikimedia Commons

26 september 2012

Columbia Anthology of Modern Japanese Literature (Book Review)

If you drop the Columbia Anthology of Modern Japanese Literature on your foot, you will end up in a plaster bandage. Physically, it is not a pleasure to read such a brick - I have the paperback edition that already starts cracking at the spine in the middle.

But the main question is: is this a good anthology? This is a tricky question because there could be as many anthologies as readers - everyone has his or her own preferences. I am not going to talk about authors who have been unjustly excluded or included, because that is too personal. But there are some objective markers as well.

One of these: Does the anthology offer a new view of modern Japanese literature?

My answer is: not really, this Columbia Anthology does not offer a new perspective. It is again an all-too-familiar anthology of mainly prose fiction. That ties in with the Western 19th-20th century view of literature as mostly prose fictional narrative. Some poetry and drama has been included, but in number of pages really very little. One of the poetic giants of Meiji literature, Masaoka Shiki, gets only two pages…

Therefore the book does not do justice to the Japanese tradition, also not of the late 19th c. and first half of the 20th c. treated in this anthology.

In Japan and China, lyrical poetry and short prose forms other than fiction (in Japan called zuihitsu and nikki) have always been of great importance as literature. (Besides that, they have of course also greatly influenced narrative fiction in Japan). What I almost completely miss are these short prose forms.

Where is the Romaji Diary of Takuboku? Why has not one of the uta-nikki, poetry diaries of Shiki been included, for example “One drop of Ink”? What about the diaries and zuihitsu of Kafu, for example Hiyori-geta or "Tidings from Okubo"? What about the essays and literary criticism of Tanizaki, for example a new translation of "In Praise of Shadows"? What about the diaries of Santoka? Why is the Tono Monogatari not included as this is certainly also great literature?
A really excellent anthology, doing justice to all in Japan important genres of literature would have to consist of five parts, in separate volumes:

1. Narrative Prose (prose fictional narrative)
2. Essays, diaries and letters (zuihitsu, nikki and other non-fictional literary prose)
3. Lyrical poetry (also including complete collections as Midaregami)
4. Drama and film scripts (Ozu, Kurosawa!)
5. Literary theory and criticism

Let's start thinking and puzzling about what to include!

23 september 2012

Bach Cantatas (43): Trinity XII (BWV 69a, 137 & 35)

The twelfth Sunday after Trinity treats the theme of God constantly doing good for man (taking its cue from the story of the healing of a deaf mute man in the readings for this day). The Twelfth Sunday after the Trinity also was the day when town elections were celebrated, which meant this was a festive occasion on which trumpets and drums were at Bach's disposal.

There are three cantatas for this Sunday.

Readings:
2 Corinthians 3:4–11, "the Ministration of the Spirit"
Mark 7:31–37, "the healing of a deaf mute man"

Cantata Studies:
Bach Cantatas Website | Simon Crouch | Emmanuel Music | Julian Mincham | Wikipedia | Eduard van Hengel (in Dutch) | Bach Companion (Oxford U.P.) | Bach: The Learned Musician (Wolff) | Music in the Castle of Heaven (Gardiner)


[Christ healing the deaf mute of Decapolis,
by Bartholomeus Breenbergh, 1635]


Cantatas:

  • Lobe den Herrn, meine Seele, BWV 69a, 15 August 1723

     Chorus: Lobe den Herrn, meine Seele
    Recitativo (soprano): Ach, daß ich tausend Zungen hätte!
    Aria (tenor, oboe da caccia, recorder, bassoon): Meine Seele, auf, erzähle
    Recitativo (alto): Gedenk ich nur zurück
    Aria (bass, oboe d'amore): Mein Erlöser und Erhalter
    Chorale: Was Gott tut, das ist wohlgetan, darbei will ich verbleiben


    "Praise the Lord, my soul"
    Text & translation

    Scored for soprano, alto, tenor and bass soloists, a four-part choir, three trumpets, timpani, three oboes, oboe da caccia, oboe d'amore, recorder, bassoon, two violins, viola, and basso continuo.

    Bach composed this festive cantata during his first year in Leipzig, which began after Trinity of 1723, specifically for the Twelfth Sunday after Trinity. The readings for the Sunday were from the Second Epistle to the Corinthians, focusing on the ministry of the Spirit, and from the Gospel of Mark, recounting the healing of a deaf mute man. Although the poet behind the text is unknown, he drew inspiration from the gospel narrative, interpreting the healing as a broader demonstration of God's constant benevolence towards humanity. The opening chorus, derived from Psalms 103:2, urges the soul to praise the Lord and remember His kindness.

    Throughout the cantata, the theme of "telling" recurs, reflecting the healed man's newfound ability to speak. Several movements borrow phrases from a cantata by Johann Oswald Knauer, originally published in 1720. To close the cantata, Bach incorporates the sixth verse of Samuel Rodigast's hymn "Was Gott tut, das ist wohlgetan" (What God does, is done well) from 1675.

    The opening chorus, a double fugue, magnificently begins with "Praise the Lord, my soul, and do not forget the good He has done for you," featuring a majestic trumpet introduction following an orchestral ritornello.

    The cantata maintains its connection to the gospel story, with subsequent movements often referencing "telling" and "tongues," as seen in the first recitative for soprano. The first aria for tenor, while continuing to extol God's grace, offers a delicate pastoral melody accompanied by recorder and English horn, providing a pleasing contrast to the preceding chorus.

    In contrast, the bass aria employs chromatic coloraturas to juxtapose suffering and joy, conveying a solemn plea for protection and assistance during times of hardship.

    The cantata concludes with a heartfelt harmonization of "Was Gott tut, das ist wohlgetan," bringing the work to a warm and affirming end.

    Video: J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)


  • Lobe den Herren, den mächtigen König der Ehren, BWV 137, 19 August 1725

     Coro: Lobe den Herren, den mächtigen König der Ehren
    Aria (alto): Lobe den Herren, der alles so herrlich regieret,
    Aria (soprano, bass): Lobe den Herren, der künstlich und fein dich bereitet
    Aria (tenor): Lobe den Herren, der deinen Stand sichtbar gesegnet
    Chorale: Lobe den Herren, was in mir ist, lobe den Namen!

    "Praise the Lord, the mighty King of Honor"
    Text & translation

    Scored for four soloists, soprano, alto, tenor and bass, a four-part choir, three trumpets, timpani, two oboes, two violins, viola, and basso continuo.

    Bach composed this cantata for the Twelfth Sunday after Trinity as part of the cycle of chorale cantatas he composed in Leipzig from 1724 to 1725. In 1724, his second year in the city, Bach had concentrated on chorale cantatas from the First Sunday after Trinity through Palm Sunday. For Easter, however, he returned to composing cantatas with more varied texts, possibly due to the loss of his librettist. Later, Bach resumed composing chorale cantatas to complete his second annual cycle, and this cantata is one of those concluding works. It is based entirely on the unaltered words of the hymn "Praise the Lord, the Mighty King of Glory" (1680) by Joachim Neander, without reference to the Sunday readings.

    John Eliot Gardiner suggests that, given its festive instrumentation and themes of praise and thanksgiving, the cantata may have been performed that year to celebrate the inauguration of the City Council.

    Musically, the opening chorus, like other cantatas for this Sunday, is an example of an occasional piece, even bordering on popular music, with festive trumpets and drums. Structurally, it revolves around variations on the chorale melody. The lively fugue-like chorus, accompanied by an exuberant orchestra (which plays a concerto-like role), is followed by an alto aria with a violin obbligato that embellishes the chorale melody. It is noteworthy that Bach included this movement in his Schübler chorales.

    In a departure from the keys of C major and G major, the central duet for soprano and bass is in E minor, with two obbligato oboes. The first vocal section is uniquely repeated three times.

    The fourth movement, a tenor aria in A minor, sees a battle for harmonic supremacy between the trumpet's cantus firmus in C major and the independent vocal line, which quotes parts of the chorale melody.

    The cantata concludes with a triumphant chorale, once again featuring the majestic trumpet.

    Video: Netherlands Bach Society - Interview with conductor Peter Dijkstra, organist Leo van Doeselaar and cellist Lucia Swarts /
    J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)



  • Geist und Seele wird verwirret, BWV 35, 8 September 1726

    Part I
    1. Sinfonia
    2. Aria: Geist und Seele wird verwirret
    3. Recitativo: Ich wundre mich
    4. Aria: Gott hat alles wohlgemacht
    Part 2
    5. Sinfonia
    6. Recitativo: Ach, starker Gott
    7. Aria: Ich wünsche nur bei Gott zu leben


    "Spirit and soul become confused"
    Text & translation

    Scored for an alto soloist, two oboes, taille, obbligato solo organ, two violins, viola, and basso continuo.

    A festive and long cantata with an alto soloist and no chorus, set to a poem by  Georg Christian Lehms, first published in 1711. The text quotes ideas from the Gospel and draws from them the analogy that just as the tongue of the deaf and dumb man was opened, so the believer should be open to admire God's miraculous acts. The cantatas for this Sunday have a positive character, which Bach emphasized in earlier works for this occasion by including trumpets in the score. In this work, however, he uses an obbligato solo organ in several movements.

    It is possible that parts of this work predate the first recorded performance in Leipzig in 1726. The work contains two large concerto movements for organ and orchestra - the organ is both an instrumental soloist in the two sinfonias and a partner for the singer in all three arias.

    The opening Allegro sinfonia incorporates concerto techniques, suggesting an origin in a pre-existing concerto, and other parts may be derived from other music - making this cantata a treasure trove of lost music. The organ plays both the solo melody and the continuo line, punctuated by quasi-cadenza passages and interspersed ten-bar ritornellos.

    The first aria in da capo form, "Geist und Seele wird verwirret," is characterized by a broken ritornello and a sense of confusion and uncertainty. The rhythm is a siciliano, a common feature in slow concerto movements by Bach and others.

    A secco recitative expresses reverence for creation. It begins in a major mode that contrasts with the preceding aria, then turns to a solemn minor mode.

    An aria with obbligato organ, "Gott hat alles wohlgemacht," is the first movement in a major mode and expresses joy at God's creation. It has a dominant two-part ritornello.

    Part 2 begins with another sinfonia, this time in binary form, an intriguing perpetuum mobile introduced by the keyboard. It may be based on the final movement of a concerto.

    Another secco recitative, "Ach, starker Gott, laß mich," is a prayer for the ability to always reflect on the miracle of creation.

    The cantata concludes with an aria with the complete orchestra, "Ich wünsche nur bei Gott zu leben" (I wish to live with God alone). It expresses the desire to dwell with God forever in a minuet of a positive character. The movement again uses a two-part ritornello. The organ provides triplet figures, which the voice also uses to express a joyful hallelujah.

    Bach himself probably played the virtuoso organ part.

    Video: Netherlands Bach Society (countertenor) - Interview countertenor Engeltjes /
    J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation
    (in German)


Bach Cantata Index

18 augustus 2012

Bach Cantatas (42): Trinity XI (BWV 199, 179 & 113)

The Eleventh Sunday after Trinity deals with hypocrisy and "deceitfulness of heart" and rejects pomposity and self-righteousness.

There are three cantatas for this Sunday.

Readings:
1 Corinthians 15:1–10, on the gospel of Christ and Paul's duty as an apostle
Luke 18:9–14, parable of the Pharisee and the Tax Collector

Cantata Studies:
Bach Cantatas Website | Simon Crouch | Emmanuel Music | Julian Mincham | Wikipedia | Eduard van Hengel (in Dutch) | Bach Companion (Oxford U.P.) | Bach: The Learned Musician (Wolff) | Music in the Castle of Heaven (Gardiner)


Cantatas:

  • Mein Herze schwimmt im Blut, BWV 199, 12 August 1714

    Recitative: "Mein Herze schwimmt im Blut"
    Soprano aria: "Stumme Seufzer, stille Klagen"
    recitative: "Doch Gott muss mir genädig sein"
    Aria: "Tief gebückt und voller Reue"
    Recitative: "Auf diese Schmerzensreu"
    Chorale: "Ich, dein betrübtes Kind"
    Recitative: "Ich lege mich in diese Wunden"
    Aria: "Wie freudig ist mein Herz"


    "My heart swims in blood"
    Text & translation

    Scored for a solo soprano voice, oboe, violins, viola, and basso continuo including bassoon and violone.

    Solo cantata for soprano, a lament about existential pain and suffering. The text was written by Georg Christian Lehms and published in Darmstadt in 1711 in the collection Gottgefälliges Kirchen-Opffer, on the general theme of salvation. The librettist wrote a series of alternating recitatives and arias, and included the third stanza of Johann Heermann's hymn "Wo soll ich fliehen hin" as the sixth movement (of eight). The text, written in the first person, depicts the dramatic transformation of a person who feels "a monster in God's eyes" to one who finally feels accepted as God's child.

    The introductory recitative ("My heart swims in blood, for the offspring of my sins make me a monster in the holy eyes of God") sets the mood, after which an intensely grieving oboe leads into a beautiful aria. The theme is still the same: "Mute sighs, silent cries, you may tell my sorrows, for my mouth is shut". Well, that is what music is for.

    The next recitative introduces a note of hope, and in the aria that follows, God's forgiveness is implored. There is a rich string sound in the orchestra, perhaps indicating a note of optimism. A short recitative is followed by a chorale setting with obbligato viola in lively figuration. The third stanza of Johann Heermann's hymn "Wo soll ich fliehen hin" is integrated in this movement, to the melody of "Auf meinen lieben Gott". The final recitative introduces a different mood, with a long coloratura on "happy," after which the final aria brings the long-awaited sunshine. It is the only fast movement in the cantata, a cheerful gigue.

    Videos: Netherlands Bach Society - Interview Doyle (soprano) and Bernardini (conductor).



  • Siehe zu, daß deine Gottesfurcht nicht Heuchelei sei, BWV 179, 8 August 1723

    Chorus: Siehe zu, daß deine Gottesfurcht nicht Heuchelei sei
    Recitativo (tenor): Das heutge Christentum ist leider schlecht bestellt
    Aria (tenor, oboes, violin): Falscher Heuchler Ebenbild
    Recitativo (bass): Wer so von innen wie von außen ist
    Aria (soprano, oboes): Liebster Gott, erbarme dich
    Chorale: Ich armer Mensch, ich armer Sünder


    "See to it, that your fear of God be not hypocrisy"
    Text & translation

    Scored for soprano, tenor and bass soloists, a four-part choir, two oboes da caccia, two violins, viola, and basso continuo.

    The text of this somber cantata is close to the readings for the day, emphasizing that one should not serve God with a false heart (like the Pharisee in the parable), but should pray humbly. The cantata begins with a strictly fugal chorus, almost motet-like, in which the chromatically descending melody symbolizes the "false heart.

    In the first recitative and agitated tenor aria, hypocrites are castigated in a severe Lutheran manner. After further warnings ("Though you are not a thief or an adulterer, do not imagine that you are angelically pure"), the bass recitative gives the positive example of the publican from the parable.

    The next soprano aria, accompanied by two imploring oboes da caccia, is a deeply felt prayer for mercy. There is grandeur in "My sins afflict me" and contrition through an inexorable downward movement in "I drown in deep mire". This is the most direct piece of music in the cantata.

    Then comes the conclusion in the form of a powerful chorale. Bach would reuse the opening chorus and arias in some of his masses.

    Videos: Gardiner



  • Herr Jesu Christ, du höchstes Gut, BWV 113, 20 August 1724

    Chorale: Herr Jesu Christ, du höchstes Gut
    Chorale (alto): Erbarm dich mein in solcher Last,
    Aria (bass): Fürwahr, wenn mir das kömmet ein
    Recitativo e chorale (bass) Jedoch dein heilsam Wort, das macht
    Aria (tenor): Jesus nimmt die Sünder an
    Recitativo (tenor): Der Heiland nimmt die Sünder an
    Aria (soprano, alto): Ach Herr, mein Gott, vergib mirs doch
    Chorale: Stärk mich mit deinem Freudengeist


    "Lord Jesus Christ, you highest good"
    Text & translation

    Scored for four vocal soloists (soprano, alto, tenor, and bass), a four-part choir, two oboes d'amore, flauto traverso, two violins, viola and basso continuo.

    Chorale cantata based on the eight stanzas of Bartholomäus Ringwaldt's hymn "Herr, sei mir armem Sünder gnädig" (1588), a song of penitence related to the tax collector's prayer from the readings.

    The opening chorus is a superb chorale fantasia with orchestral accompaniment based on the hymn tune. After a string introduction, the next verse of the hymn is sung by solo alto. The ambiguous bass aria is accompanied by oboes d'amore and combines a jolly tune with "trembling, fear, and pain." Next follows a chorale with tropes.

    The most attractive movement is the lighthearted tenor aria accompanied by virtuoso flute. There is also a rich string cadence on the text "sweet word full of comfort and life." The next recitative is followed by a duet for soprano and alto with such long double melismas that it is almost impossible to perform, after which a straightforward setting of the hymn tune rings out the cantata.

    Audio: Netherlands Bach Collegium

Bach Cantata Index

15 augustus 2012

Somen

Somen

Thin wheat noodles 

素麺、そうめん


A delicious summer dish. Somen are made from thin, dried wheat noodles which are boiled just shortly and then refreshed in cold water. The noodles are served with a chilled dipping broth and finely sliced negi (like the somen refreshed in chilled water). To give a cool feeling, the noodles can be served in glass bowls with chunks of ice.

Thicker cold wheat noodles are called hiyamugi or hiyashi udon. Somen can also be served in hot soup (like hot udon or hot soba) and is then called nyumen, a winter dish. There are also flavored types of somen, for example with green tea powder (matcha somen).

The production of the noodles actually takes place in winter. The dough is stretched with the help of vegetable oil to make very thin strips and then air dried. Small producers dry their noodles in sunlight, as in the Miwa village in Nara, a traditional production center, where on winter days you can see the noodles hanging on racks, a beautiful sight. A famous industrial somen producer in Tatsuno (Hyogo Prefecture) is Ibonoito.


Japanese Food Dictionary





12 augustus 2012

Bach Cantatas (41): Trinity X (BWV 46, 101 & 102)

All of Bach's cantatas for the Tenth Sunday after Trinity deal with Jesus' prediction of the destruction of Jerusalem because of the city's sinful condition (which, by the time the Gospels were written, had taken place in 70 AD by the Roman emperor Titus), to the lamentations of Jeremiah about the earlier destruction of Jerusalem by the Babylonian king Nebuchadnezzar in 587 B.C. - and even further back in mythical history to the city of Gomorrah, which was destroyed by God despite the protests of the patriarch Abraham because of its sinful way of life. In the area of Germany where Bach lived, the Thirty Years' War had just ended, and the memory of the destruction wrought by that long struggle was still vivid.

There are three cantatas for this Sunday: BWV 46, a large cantata written a few months after Bach began work in Leipzig in 1723; BWV 101, from the second (chorale) cantata cycle, written in 1724; and BWV 102, written in 1726.


Readings:
1 Corinthians 12:1–11, "different gifts, but one spirit"
Luke 19:41–48, Jesus announces the destruction of Jerusalem; Cleansing of the Temple

Cantata Studies:
Bach Cantatas Website | Simon Crouch | Emmanuel Music | Julian Mincham | Wikipedia | Eduard van Hengel (in Dutch) | Bach Companion (Oxford U.P.) | Bach: The Learned Musician (Wolff) | Music in the Castle of Heaven (Gardiner)


[Jeremiah Lamenting the Destruction of Jerusalem (Rembrandt)]


Cantatas:

  • Schauet doch und sehet, ob irgend ein Schmerz sei, BWV 46, 1 August 1723

    Coro: Schauet doch und sehet, ob irgend ein Schmerz sei
    Recitativo (tenor): So klage du, zerstörte Gottesstadt
    Aria (bass): Dein Wetter zog sich auf von weiten
    Recitativo (alto): Doch bildet euch, o Sünder, ja nicht ein
    Aria (alto): Doch Jesus will auch bei der Strafe
    Chorale: O großer Gott von Treu


    "Behold and see, if there be any sorrow"
    Text & translation

    Scored for three vocal soloists (alto, tenor and bass), a four-part choir (SATB), slide trumpet, mostly doubling the choir soprano, two recorders, two oboes da caccia, two violins, viola and basso continuo.

    The opening chorus brings an impressive lament of large proportions, based on the Lamentations of Jeremiah (text). Note the wailing recorders, symbolizing tears. Bach reworked this later as the Qui tollis of his Mass in B minor, so he must have been satisfied with it. The lengthy chorus falls into two main sections, like a prelude and a fugue. Interesting is the unusual scoring of this cantata, especially as it was an ordinary Sunday: besides SATB choir and strings, there are pairs of recorders (for the first time used in Leipzig), two oboes da caccia, and a slide trumpet.

    After an interesting recitative addressed to the ruins of Jerusalem, with as conclusion "You did not heed Jesus' tears, now heed the tidal wave of passion that you have built up over yourself," the bass aria pictures dramatically the outbreak of the terrible thunderstorm of God's wrath, offering the trumpet a good opportunity to show off. "Excessive sins ignite the lightning of vengeance," and indeed, the cracks of lightning can be heard in the roaring orchestra. Bach had been forbidden to use operatic music in Leipzig churches, but this is pure opera!

    The alto recitative, addressed to the individual sinner, then personalizes the threat of destruction: "Do not imagine, o sinners, that Jerusalem alone is full of sin - you will all perish as dreadfully." This is followed by a tender aria in which the righteous are assured that they will be saved by the Shepherd Jesus (note the now pastoral recorder). The aria is scored without basso continuo. The alto aria is the opposite pole of the bass aria and projects a mood of calm instead of fury.

    In the chorale “O großer Gott von Treu” the wailing recorders return to make the circle of lamentation complete.

    Video: J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German) - Explanation "Bach Factory" (English)


  • Nimm von uns, Herr, du treuer Gott, BWV 101, 13 August 1724

    Coro: Nimm von uns, Herr, du treuer Gott
    Aria (tenor): Handle nicht nach deinen Rechten
    Recitativo e chorale (soprano): Ach! Herr Gott, durch die Treue dein
    Aria (bass): Warum willst du so zornig sein?
    Recitativo e chorale (tenor): Die Sünd hat uns verderbet sehr
    Aria (soprano, alto): Gedenk an Jesu bittern Tod
    Chorale: Leit uns mit deiner rechten Hand


    "Take away from us, Lord, faithful God"
    Text & translation

    Scored for four vocal soloists (soprano, alto, tenor, and bass), a four-part choir, cornett, three trombones, two oboes, taille (tenor oboe), flauto traverso (or violin), two violins, viola and basso continuo.

    Chorale cantata sung on the melody of Martin Luther's "Vater unser im Himmelreich" - a melody present in all movements except the first aria. The text was adapted from a hymn by Martin Moller (1584) describing the horrors of the plague, so obviously it is a rather somber piece. In this penitential song the epidemic is generalized to other threats and crisis situations, which were seen as expressions of God's wrath provoked by human sins.

    The opening chorus is an austere and grave choral fantasia. There are many changes of texture, from a "marching theme" to a "sighing theme."

    The tenor aria is accompanied by a virtuoso flute (or violin). While the tenor prays God to deal kindly with the sinner and expresses the fear of judgement, the flute/violin answers with the hope of grace and forgiveness.

    The recitative for soprano combines an embellished version of the chorale melody with secco recitative.

    The dramatic bass aria raises the question: "Why are you so incensed with us?" God's anger is depicted in the fast accompaniment to this da capo aria.

    The next recitative mirrors the first and the final soprano/alto duet is a melancholy Siciliano with a gentle accompaniment from the flute and oboe da caccia: "Think on Jesus' bitter death." Fragments of the chorale are used to create a musical prayer for mercy.

    The cantata ends with a straightforward harmonization of the chorale.

    Video: Musica Amphion & Gesualdo Consort Amsterdam


  • Herr, deine Augen sehen nach dem Glauben, BWV 102, 25 August 1726

    Chorus: Herr, deine Augen sehen nach dem Glauben
    Recitativo (bass): Wo ist das Ebenbild, das Gott uns eingepräget
    Aria (alto, oboe): Weh der Seele, die den Schaden nicht mehr kennt
    Arioso (bass): Verachtest du den Reichtum seiner Gnade
    Parte seconda
    Aria (tenor, flute or violin): Erschrecke doch, du allzu sichre Seele
    Recitativo (alto, oboes): Beim Warten ist Gefahr
    Chorale: Heut lebst du, heut bekehre dich


    "Lord, Your eyes look for faith"
    Text & translation

    Scored for alto, tenor and bass soloists and a four-part choir (SATB), flauto traverso, two oboes, two violins, viola, and basso continuo.

    When Bach began his third annual cycle of cantatas in 1725, he had just completed two years of composing at the rate of one cantata a week (some 150 cantatas), and it is not surprising that he now allowed his pace to slow. Another reason was that he wanted to create a new Passion for Easter 1726 - something he would not actually do that year. But instead of writing his own cantatas, from February to Good Friday, 1726, he performed 18 cantatas by his cousin Johann Ludwig Bach, who was kapellmeister at the court of Meiningen. These cantatas had been composed about 10 years earlier to texts probably written by Johann Ludwig's employer, the Count of Saxony-Meiningen. These texts apparently interested Bach, for when he began writing his own cantatas again, he used a number of them - including BWV 102. These texts have in common that they consist of two parts, a biblical text from the Old Testament and a biblical text from the New Testament, each followed by a recitative and an aria. In this symmetrical structure, the New Testament text is in the central position.

    The words of BWV 102 are only loosely connected to the readings, urging "stubborn and unrepentant hearts" to "repent this instant before swift death overtakes one. The erring souls are urged to convert while they still can. The mood of the entire cantata is pessimistic, reinforced by the plaintive oboes and a martial flute.

    The opening chorus is an intricate choral fugue, rigorous and austere, a good example of Bach's art at its most Lutheran.

    The alto aria with obbligato oboe is nicely dramatic; the bass arioso with strings shows plenty of energy. The tenor aria has an interesting accompaniment from the violin piccolo.

    After that, an extended alto recitative leads to the final chorale, "Vater unser im Himmelreich." Even this chorale, in which the faithful see the error of their ways, offers little comfort.

    It is a rather grim work, but Bach must have been satisfied with it, for it was one of four cantatas from which he reused several parts for his four "Lutheran Masses" (BWV 233-236). The cantata was later performed several times in Hamburg by Bach's son Carl Philipp Emmanuel, and, along with BWV 100 and 101, was one of the first three cantatas to be published in 1830, long before the Bachgesellschaft began its extensive publishing project in 1850.

    Video: Netherlands Bach Society / Interviews with Van Veldhoven (conductor) & Root / Sato (flute and first violin)
    J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)