introduction - the art of fermentation

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AN IN-DEPTH EXPLORATION OF ESSENTIAL CONCEPTS AND PROCESSES FROM AROUND THE WORLD With Practical Information on Fermenting Vegetables, Fruits, Grains, Milk, Beans, Meats, and More SANDOR ELLIX KATZ Foreword by Michael Pollan The ART of FERMENTATION

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The Art of Fermentation is the most comprehensive guide to do-it-yourself home fermentation ever published. Sandor Katz presents the concepts and processes behind fermentation in ways that are simple enough to guide a reader through their first experience making sauerkraut or yogurt, and in-depth enough to provide greater understanding and insight for experienced practitioners.

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Page 1: Introduction - The Art of Fermentation

AN IN-DEPTH EXPLORATION OF ESSENTIAL CONCEPTS

AND PROCESSES FROM AROUND THE WORLD

With Practical Information on Fermenting Vegetables, Fruits, Grains, Milk, Beans, Meats, and More

SA N D O R E L L I X KAT Z Foreword by Michael Pollan

The A R T of

F E R M E N TAT I O N

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IntroduCtIon

L ittle�could�I�have�imagined,�as�a�New�York�City�kid�who�loved�pickles,�that�those�delicious,�crunchy,�garlicky�sour�pickles�would�lead�me�on�

such�an�extraordinary�journey�of�discovery�and�exploration.�In�fact,�products�of�fermentation—not�only�pickles,�but�also�bread,�cheese,�yogurt,�sour�cream,�salami,�vinegar,�soy�sauce,�chocolate,�and�coffee,�as�well�as�beer�and�wine—were�prominent�in�my�family’s�diet�(as�they�are�in�many,�if�not�most,�people’s),�though�we�never�talked�about�them�as�such.�Yet,�as�my�path�through�life�led�me�to�various�nutritional�ideas�and�dietary�experiments,�I�did�learn�about�the�digestive�benefits�of�bacteria�present�in�living�fermented�foods�and�began�to�experience�their�restorative�powers.�And�when�I�found�myself�with�a�garden,�faced�with�a�surplus�of�cabbages�and�radishes,�sauerkraut�beckoned�me.�Our�love�affair�endures.

The�first�time�I�taught�a�sauerkraut-making�workshop,�at�the�Sequatchie�Valley�Institute�in�1999,�I�learned�that�there�is�a�tremendous�fear�in�our�cul-ture�of�aging�food�outside�of�refrigeration.�In�our�time,�most�people�are�raised�to�view�bacteria�as�dangerous�enemies�and�refrigeration�as�a�household�neces-sity.�The�idea�of�leaving�food�outside�of�refrigeration�in�order�to�encourage�bacterial�growth�triggers�fears�of�danger,�disease,�and�even�death.�“How�will�I�know�whether�the�right�bacteria�are�growing?”�is�a�common�question.�People�largely�assume�that�for�microbial�transformations�to�be�safe,�they�require�extensive�knowledge�and�control�and�are�therefore�a�specialized�domain�best�left�to�experts.

Most�food�and�beverage�fermentation�processes�are�ancient�rituals�that�humans�have�been�performing�since�before�the�dawn�of�history,�yet�we�have�largely�relegated�them�to�factory�production.�Fermentation�has�mostly�dis-appeared�from�our�households�and�communities.�Techniques�evolved�by�disparate�human�cultures�over�millennia,�through�observation�of�natural�phenomena�and�manipulating�conditions�with�trial�and�error,�have�become�obscure�and�are�in�danger�of�being�lost.

I�have�spent�nearly�two�decades�exploring�the�realm�of�fermentation.�I�do�not�have�a�background�in�microbiology�or�food�science;�I�am�just�a�food-loving�back-to-the-land�generalist�who�became�obsessed�with�fermentation,�spurred�by�a�voracious�appetite,�a�practical�desire�for�food�not�to�go�to�waste,�and�a�willful�desire�to�maintain�good�health.�I�have�experimented�widely,�talked�to�many,�many�people�about�the�subject,�and�done�a�lot�of�reading�on�it.�The�more�

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I�experiment�and�the�more�I�learn,�the�more�I�realize�how�little�of�an�expert�I�remain.�People�grow�up�in�households�in�which�some�of�these�traditional�fer-ments�are�the�daily�context,�and�their�knowledge�is�far�more�intimate.�Others�become�commercial�manufacturers�and�develop�technical�mastery�in�order�to�produce�and�market�consistent�and�profitable�products;�countless�such�people�know�much�more�than�I�about�brewing�beer,�making�cheese,�baking�bread,�curing�salamis,�or�brewing�saké.�Microbiologists�or�other�scientists�who�study�very�specific�facets�of�the�genetics,�metabolism,�kinetics,�community�dynam-ics,�or�other�mechanisms�of�fermentations�understand�it�all�in�terms�I�can�only�barely�comprehend.

Nor�do�I�possess�anything�approaching�encyclopedic�knowledge�of�fer-mentation.�The�infinite�variation�that�exists�in�how�people�on�every�continent�ferment�all�the�various�foods�they�eat�is�too�vast�for�any�individual�to�have�comprehensive�knowledge.�However,�I�have�had�the�privilege�to�hear�a�lot�of�wonderful�stories,�and�taste�many�homemade�and�artisan-fermented�concoc-tions.�Many�readers�of�my�books,�visitors�to�my�website,�and�participants�in�my�workshops�have�recounted�tales�of�their�grandparents’�fermentation�prac-tices;�immigrants�have�excitedly�told�me�about�ferments�from�the�old�country,�often�lost�to�them�through�migration;�travelers�have�reported�on�ferments�they�have�encountered;�people�have�divulged�their�quirky�family�variations;�and�other�experimentalists�such�as�myself�have�shared�their�adventures.�I�have�also�fielded�thousands�of�troubleshooting�questions,�causing�me�to�research�and�think�about�many�more�aspects�of�the�inevitable�variations�that�occur�in�home�fermentations.

This�book�is�a�compendium�of�the�fermentation�wisdom�I�have�collected.�I�have�included�many�other�people’s�voices�throughout.�Though�I�have�made�an�attempt�to�be�thorough,�this�book�is�far�from�encyclopedic.�My�intention�with�it�is�to�identify�patterns�and�convey�concepts�to�empower�you�with�tools�so�you�can�explore�and�reclaim�fermentation�into�your�life.�I�am�on�a�mission�of�shar-ing�skills,�resources,�and�information�related�to�this�important�art,�in�the�hope�that�these�long-standing�coevolutionary�relationships,�embedded�in�cultural�practices,�are�not�lost�but�rather�spread,�cross-pollinated,�and�adapted.

One�word�that�repeatedly�comes�to�the�fore�in�my�exploration�and�think-ing�about�fermentation�is�culture.�Fermentation�relates�to�culture�in�many�different�ways,�corresponding�with�the�many�layers�of�meaning�embedded�in�this�important�word,�from�its�literal�and�specific�meanings�in�the�context�of�microbiology�to�its�broadest�connotations.�We�call�the�starters�that�we�add�to�milk�to�make�yogurt,�or�to�initiate�any�fermentation,�cultures.�Simultaneously,�culture�constitutes�the�totality�of�all�that�humans�seek�to�pass�from�generation�to�generation,�including�language,�music,�art,�literature,�scientific�knowledge,�and�belief�systems,�as�well�as�agriculture�and�culinary�techniques�(in�both�of�which�fermentation�occupies�a�central�role).

In�fact,�the�word�culture�comes�from�Latin�cultura,�a�form�of�colere,�“to�cultivate.”�Our�cultivation�of�the�land�and�its�creatures—plants,�animals,�fungi,�

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and�bacteria—is�essential�to�culture.�Reclaiming�our�food�and�our�participa-tion�in�cultivation�is�a�means�of�cultural�revival,�taking�action�to�break�out�of�the�confining�and�infantilizing�dependency�of�the�role�of�consumer�(user),�and�taking�back�our�dignity�and�power�by�becoming�producers�and�creators.

This�is�not�just�about�fermentation�(even�if,�as�a�biological�force�upon�our�food,�that�is�inevitable),�but�about�food�more�broadly.�Every�living�creature�on�this�Earth�interacts�intimately�with�its�environment�via�its�food.�Humans�in�our�developed�technological�society,�however,�have�largely�severed�this�con-nection,�and�with�disastrous�results.�Though�affluent�people�have�more�food�choices�than�people�of�the�past�could�ever�have�dreamed�of,�and�though�one�person’s�labor�can�produce�more�food�today�than�ever�before,�the�large-scale,�commercial�methods�and�systems�that�enable�these�phenomena�are�destroying�our�Earth,�destroying�our�health,�and�depriving�us�of�dignity.�With�respect�to�food,�the�vast�majority�of�people�are�completely�dependent�for�survival�upon�a�fragile�global�infrastructure�of�monocultures,�synthetic�chemicals,�biotechnol-ogy,�and�transportation.

Moving�toward�a�more�harmonious�way�of�life�and�greater�resilience�requires�our�active�participation.�This�means�finding�ways�to�become�more�aware�of�and�connected�to�the�other�forms�of�life�that�are�around�us�and�that�constitute�our�food—plants�and�animals,�as�well�as�bacteria�and�fungi—and�to�the�resources,�such�as�water,�fuel,�materials,�tools,�and�transportation,�upon�which�we�depend.�It�means�taking�responsibility�for�our�shit,�both�literally�and�figuratively.�We�can�become�creators�of�a�better�world,�of�better�and�more�sustainable�food�choices,�of�greater�awareness�of�resources,�and�of�community�based�upon�sharing.�For�culture�to�be�strong�and�resilient,�it�must�be�a�creative�realm�in�which�skills,�information,�and�values�are�engaged�and�transmitted;�culture�cannot�thrive�as�a�consumer�paradise�or�a�spectator�sport.�Daily�life�offers�constant�opportunities�for�participatory�action.�Seize�them.

Just�as�the�microbial�cultures�exist�only�as�communities,�so�too�do�our�broader�human�cultures.�Food�is�the�greatest�community�builder�there�is.�It�invites�people�to�sit�and�stay�awhile,�and�families�to�gather�together.�It�wel-comes�new�neighbors�and�weary�travelers�and�beloved�old�friends.�And�it�takes�a�village�to�produce�food.�Many�hands�make�light�work,�and�food�production�often�gives�rise�to�specialization�and�exchange.�And�even�more�than�food�in�general,�fermented�foods—especially�beverages—play�a�significant�role�in�com-munity�building.�Not�only�are�many�feasts,�rituals,�and�celebrations�organized�around�products�of�fermentation�(such�as�bread�and�wine),�ferments�are�also�among�the�oldest�and�most�important�of�the�foods�that�add�both�value�and�sta-bility�to�the�raw�products�of�agriculture,�essential�to�the�economic�underpin-nings�of�all�communities.�The�brewer�and�the�baker�are�central�participants�in�any�grain-based�economy;�and�wine�transforms�perishable�grapes�into�a�stable�and�coveted�commodity,�as�does�cheese�for�milk.

Reclaiming�our�food�means�reclaiming�community,�engaging�its�economic�interconnectivity�of�specialization�and�divisions�of�labor,�but�at�a�human�scale,�

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promoting�awareness�of�resources�and�local�exchange.�Transporting�goods�around�the�globe�takes�a�huge�amount�of�resources�and�wreaks�environmental�havoc.�And�while�exotic�foods�can�be�thrilling�treats,�it’s�inappropriate�and�destructive�to�organize�our�lives�primarily�around�them;�most�globalized�food�commodities�are�grown�in�vast�monocultures,�at�the�expense�of�forests�and�diverse�subsistence�crops.�And�by�being�totally�dependent�on�an�infrastructure�of�global�trade,�we�make�ourselves�exceedingly�vulnerable�to�disruptions�for�any�number�of�reasons,�from�natural�disasters�(floods,�earthquakes,�tsunamis)�and�resource�depletion�(peak�oil),�to�political�violence�(war,�terrorism,�orga-nized�crime).

Fermentation�can�be�a�centerpiece�of�economic�revival.�Relocalizing�food�means�a�renewal�not�only�of�agriculture�but�also�of�the�processes�used�to�transform�and�preserve�the�products�of�agriculture�into�the�things�that�people�eat�and�drink�every�day,�including�ferments�such�as�bread,�cheese,�and�beer.�By�participating�in�local�food�production—agriculture�and�beyond—we�actually�create�important�resources�that�can�help�fill�our�most�basic�daily�needs.�By�supporting�this�local�food�revival,�we�recycle�our�dollars�into�our�communities,�where�they�may�repeatedly�circulate,�supporting�people�in�productive�endeav-ors�and�creating�incentives�for�people�to�acquire�important�skills,�as�well�as�feeding�us�fresher,�healthier�food�with�less�fuel�and�pollution�embedded�in�it.�As�our�communities�feed�ourselves�more�and�thereby�reclaim�power�and�dig-nity,�we�also�decrease�our�collective�dependency�on�the�fragile�infrastructure�of�global�trade.�Cultural�revival�means�economic�revival.

Everywhere�I�go�I�meet�people�who�are�making�the�choice�to�be�part�of�this�culture�of�revival.�Perhaps�this�is�exemplified�best�by�the�growing�number�of�young�people�who�are�choosing�to�take�up�farming.�The�second�half�of�the�20th�century�saw�the�near�extinction�of�the�tradition�of�regional�food�self-sufficiency�in�the�United�States�and�many�other�places.�Today�that�tradition�is�in�revival.�Let�us�support�and�become�part�of�it.�Productive�local�food�systems�are�better�than�globalized�food�for�many�reasons:�They�yield�fresher�and�more�nutritious�food;�local�jobs�and�productivity;�less�dependence�on�fuel�and�infra-structure;�and�greater�food�security.�We�must�become�more�closely�connected�to�the�land�via�our�food,�and�we�must�have�people�willing�to�do�the�hard�physi-cal�work�of�agriculture.�Value�and�reward�that�work.�And�get�involved�with�it.

I�don’t�want�to�give�the�impression�that�this�culture�of�revival�is�brand�new.�There�always�have�been�holdouts�who�resist�new�technologies,�such�as�farmers�who�never�adopted�chemical�methods,�or�never�stopped�using�and�saving�the�legacy�of�seed�resources�they�inherited,�or�still�use�horses�in�lieu�of�tractors,�or�families�who�have�unceasingly�maintained�fermentation�practices.�There�have�always�been�seekers�looking�to�reconnect�to�old�ways,�or�unwilling�to�accept�the�“conveniences”�of�modern�culture.�As�much�as�culture�is�always�reinventing�itself�in�unprecedented�ways,�culture�is�continuity.�There�are�always�roots.

Cultural�revival�certainly�does�not�require�abandoning�cities�and�suburbs�for�some�remote�rural�ideal.�We�must�create�more�harmonious�ways�of�life�

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where�people�and�infrastructures�are,�and�that�is�mostly�cities�and�suburbs.�“Sustainability”�or�“resilience”�cannot�be�remote�ideals�you�have�to�go�some-where�else�to�fully�realize.�They�are�ethics�we�can�and�must�build�into�our�lives�however�we�are�able�to�and�wherever�we�find�ourselves.

Nearly�20�years�ago,�I�moved�from�a�lifetime�in�Manhattan�to�an�off-the-grid�rural�commune�in�Tennessee,�and�I’m�so�glad�I�did.�Sometimes�a�dramatic�change�is�exactly�what�you�need.�I�was�30�years�old,�had�recently�tested�HIV+,�and�was�searching�for�a�big�change�I�could�not�yet�imagine,�when�a�chance�encounter�led�me�to�a�communal�homestead�of�queers�in�the�woods.�I�can�personally�testify�that�rural�resettlement�can�be�a�rewarding�path.�But�rural�living�is�certainly�not�intrinsically�better�or�more�sustainable�than�city�life.�In�fact,�rural�dwelling,�as�most�of�us�(myself�included)�are�practicing�it,�involves�driving�frequently�to�get�around.�In�the�city�I�grew�up�in,�most�people�do�not�have�cars�and�get�around�using�mass�transit.

Cities�are�where�most�people�are,�and�much�incredibly�creative�and�trans-formative�work�is�being�done�in�urban�and�suburban�areas.�Urban�farming�and�homesteading�are�on�the�rise,�flourishing�especially�in�cities�with�large�expanses�of�abandoned�properties.�The�revival�of�artisan�fermentation�enter-prises�is�centered�around�cities,�mainly�because�they�hold�the�major�markets,�no�matter�where�production�may�occur.

The�late,�great�urbanist�Jane�Jacobs�put�forth�an�intriguing�theory�that�agriculture�developed�and�spread�from�cities�rather�than�rural�outposts.�In�her�book�The Economy of Cities,�Jacobs�rejects�the�prevailing�assumption�that�“cit-ies�are�built�upon�a�rural�economic�base,”�which�she�calls�the�“dogma�of�agri-cultural�primacy.”1�Instead�she�argues�that�the�inherent�creativity�of�urbanism�fostered�the�innovations�that�spawned�(and�continually�reinvent)�agriculture.�“The�first�spread�of�the�new�grains�and�animals�is�from�city�to�city.�.�.�.�The�cultivation�of�plants�and�animals�is,�as�yet,�only�city�work.”2�Her�basic�idea�is�that�a�trading�settlement�that�is�a�crossroads�for�people�migrating�from�dif-ferent�areas�provides�a�dynamic�environment�for�incidental�seed�crossing�and�selective�breeding,�as�well�as�greater�opportunities�for�specialization�and�the�development�and�spread�of�techniques.

If�Jacobs’s�theory�is�correct,�then�fermentation�practices�must�also�have�urban�roots.�Rural�dwellers�may�frequently�be�guardians�of�inherited�legacies�such�as�seeds,�cultures,�and�know-how;�however,�it�is�primarily�urbanites�who�are�spurring�agricultural�change�in�the�countryside�by�creating�demand—starting�farmer’s�markets�and�providing�the�bulk�of�the�community�support�for�what�is�known�as�community�supported�agriculture�(CSA).�Urbanites�can�grow�gardens�and�ferment,�just�as�rural�dwellers�can.�They�can�also�tap�into�the�deep�currents�of�creativity�that�exist�in�cities,�and�the�inevitable�cross-pollination�that�occurs�there,�to�foster�change.�That�change�can�incorporate�ancient�wisdom�that�is�in�danger�of�disappearing,�just�as�much�as�it�can�foster�innovation.�In�any�case,�cultural�revival�is�not�exclusively�or�even�primarily�a�rural�endeavor.

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Much�of�the�20th-century�literature�of�fermentation�promoted�moving�production�away�from�small-scale�community-based�cottage�industry�into�factories�and�replacing�traditional�starter�cultures�passed�down�from�gen-eration�to�generation�with�laboratory-bred�improved�strains,�in�the�name�of�improved�hygiene,�safety,�nutrition,�and�efficiency.�“When�an�attempt�was�made�to�introduce�Western-type�beverages�such�as�beer,�Coca-Cola,�and�other�soft�drinks�to�the�Bantu�people,�they�were�rejected,”�Clifford�W.�Hesseltine�and�Hwa�L.�Wang,�of�the�US�Department�of�Agriculture�Fermentation�Laboratory,�reported�in�1977,�“so�the�Bantu�beer�process,�as�practiced�in�the�native�villages,�was�investigated.�When�the�native�process�was�understood�and�the�yeast�and�bacteria�occurring�in�the�process�had�been�isolated,�an�industrial�fermenta-tion�process�was�developed�using�modern�malting�and�fermentation�equip-ment.�The�Bantu�beer�made�in�these�modern�fermentation�plants�was�readily�accepted.�.�.�.�The�product,�produced�under�sanitary�conditions,�is�of�uniform�quality�and�sells�at�a�low�price.”3�A�cheap�and�uniform�product,�mass-produced�under�sanitary�conditions,�is�taken�as�unequivocally�superior�to�the�traditional�village-produced�product,�regardless�of�the�cultural�and�economic�importance�of�the�practice�in�the�village�context.�Meanwhile,�Paul�Barker,�from�South�Africa,�writes:�“Traditional�fermentation�along�with�many�other�practices�are�dying�out�in�our�African�cultures�and�need�to�be�recorded�before�lost�to�the�likes�of�KFC,�Coca�Cola�and�Levi’s.”

My�objective�with�this�book�is�to�encourage�a�reclaiming�of�fermentation�in�our�homes�and�in�our�communities,�as�a�means�of�reclaiming�food,�and�with�it�a�broad�web�of�connections.�Rather�than�fermenting�just�grapes,�barley,�and�soybeans,�let’s�ferment�acorns,�turnips,�sorghum,�or�whatever�food�surpluses�we�can�access�or�create.�The�great�global�monoculture�ferments�are�wonderful,�indeed,�but�the�practical�thrust�of�localism�must�be�learning�to�make�the�most�of�surpluses�that�make�themselves,�such�as�acorns,�or�are�so�well�adapted�that�they�practically�grow�themselves�with�only�a�minimum�of�intervention,�such�as�turnips�or�radishes�in�Tennessee�gardens.

This�book�is�organized�around�types�of�ferments,�and�specifically�how�to�make�them.�The�first�three�chapters�are�broad�overviews,�contextualizing�fermentation�in�terms�of�evolution,�practical�benefits,�and�basic�operational�concepts.�Most�of�the�rest�is�organized�by�substrates—what�foods�are�ferment-ing—and�whether�or�not�the�products�are�primarily�alcoholic.�The�end�chap-ters�address�considerations�for�people�thinking�about�turning�their�passion�for�fermentation�into�a�commercial�enterprise,�non-food�applications�of�fermenta-tion,�and�finally�a�cultural�revivalist�manifesto.

In�the�processes-focused�core�of�the�book,�I�have�abandoned�the�recipe�format�(aside�from�a�few�sidebars�with�recipes�contributed�by�others).�Rather�than�specific�recipes,�I�wish�to�communicate�concepts�with�broad�applicability.�I�offer�general�proportions,�or�ranges�of�proportions,�and�process�parameters,�and�sometimes�even�seasoning�suggestions.�I�have�attempted�to�explain�what�to�do�in�each�ferment,�and�why.�Fermentation�is�more�dynamic�and�variable�

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than�cooking,�for�we�are�collaborating�with�other�living�beings.�The�hows�and�whys�of�these�sometimes�complex�relationships�are�more�important�than�the�specific�quantities�and�combinations�of�ingredients,�which�inevitably�vary�among�recipes�and�traditions.�I�want�to�help�you�understand�the�hows�and�whys�of�fermentation.�With�that�understanding,�recipes�are�everywhere,�and�you�can�creatively�explore.

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