A Greedy Man in a Hungry World: How. Jay Rayner
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bought a bird from Bresse you got to pay for a lot of things you might not actually want – cost over £22 a kilo, and it was well in excess of two kilos.
Damn.
Damn, damn, damn.
There was I thinking I had bought the Bentley of chickens, with metallic paint and sports settings on the gearbox, when it was nothing of the sort. It was just a mid-range BMW. It was an Audi with under-seat heating, the kind of thing a desperate sanitary-ware salesman trying to prove his worth might buy as a way of declaring he had arrived, when in truth all it did was signal loud and clear to anybody who could bother to be interested that he had barely got started.
I wondered, even then, whether I had finally reached the zenith of the luxury chicken business and quickly discovered I had not. One evening, in the kitchens of London’s Savoy Hotel, I came across Heston Blumenthal, the chef of the famed Fat Duck in Bray, which has three Michelin stars. He was there overseeing the preparation of the starter for a big charity dinner I was attending. I had snuck away from the velvet plush and precious gilding of the ballroom to the bright lights and hard surfaces of the kitchen, where I always felt more comfortable, and stood there in my dinner jacket, picking his brains about chickens. A few years before he had made a TV series called In Search of Perfection which involved finding and then roasting the perfect chicken. I wondered how much he had spent on the birds. He thought about £45 each. He talked about the quality of Label Anglais chickens, a British-reared bird which was supposed to challenge the big names of the chicken world.
‘But there are even more expensive ones.’ Like what? He mentioned the birds from Bresse. Well yes, I knew all about those. ‘It’s the cockerels, though. They only sell them for about two weeks of the year around Christmas,’ he said, hand-sown into muslin bags. ‘They have this fabulous skin. ‘It’s like silk.’
And how much would one of these Bresse cockerels set me back?
‘About £120.’
There was, it seems, always a more expensive chicken out there somewhere.
I went to university in the eighties with a bloke called Eugene, who was thinner than me, smarter than me, and got much more sex than me. His name isn’t really Eugene; it is, naturally enough, something far cooler than that, but it pleases me to take my revenge by giving him a really crass pseudonym, because he was horribly annoying. Though obviously not to the parade of pretty girls who were willing to go to bed with him.
Eugene had read an awful lot of Jacques Derrida and Roland Barthes and, pace the kings of postmodern philosophy, liked to refer to things as ‘signifiers’ and ‘symbols’. Nothing was merely itself. In his universe everything was representative of its place within a long-drawn-out discourse; the physical world in which we lived was merely a set of these signifiers and symbols that had to be reconfigured and understood through their conversion to language. Or something. A pint of beer was never just a pint of beer. It was a signifier for the pursuit of a certain type of human experience, a way of managing communication, usually with one of the women who, a few drinks to the bad, had failed to recognize Eugene as the sociopath he was. (I’m really not bitter.) A bike was actually a signifier for modes of property ownership and an understanding of forward motion. A five-pound note was … something he cadged off you just before last orders in the back end of term when his money was running out, so he could buy this girl he’d just met another drink. Can you see just how bloody irritating Eugene was?
Which was why it was all the more infuriating that thinking about the £31 chicken had in turn made me think about Eugene and his tiresome language of symbols and signifiers. For it was clear to me that this ridiculously expensive bird was so much more than just three kilos of prime protein, delicious fat and potentially luscious crisp skin. It could stand – Lord help me – as a symbol for so many of the arguments and battles that we are, and need to be, fighting over food in the early years of the twenty-first century.
Certainly it couldn’t be dismissed as an object that was merely about wealth. I have long said that there is nothing wrong with paying large amounts of money for food experiences. Some people like to shell out for opera tickets or seats at cup finals to watch their team compete. They are buying memories, and an expensive restaurant experience is no different.
But an expensive restaurant experience is only that. You can’t go to, say, the Fat Duck for something as banal as chicken nuggets. You can’t even go there for deconstructed, ironic chicken nuggets (yet). You can only go there for a luxury experience. And sure, my £31 chicken could be given the full de luxe treatment: it could be pelted with truffles, stuffed with lobes of foie gras and basted with the richest of butters. (I can recommend a great place for something like that if you fancy it.) On the other hand it really could just be turned into chicken nuggets. However expensive the raw ingredient, it can still be converted into something very ordinary, which is precisely why the debate on Twitter had kicked off. Hell, it’s just a bloody chicken, and you make broth out of those for loved ones when they’re snotty and feverish. You barbecue their wings and drumsticks for kids’ parties, and put the breasts into pies with leeks and the kind of mustard-heavy cheese sauce that completely obscures the nature of the bird that provided the meat in the first place.
It was clear to me that wrapped up in this single bird were arguments over how we rear our livestock and the amount we are willing to pay for it: about provenance, sophisticated food marketing, the supply chain, and the value of small, local shops over large supermarkets; about the imperative to eat meat and the competing imperative to cut down on it; about the roles of money, status and class in what we eat; and the difference between what we want and what we need. In short, this one big-titted hen had become what Eugene would have called a huge signifier for the warped morality of our food chain.
That’s the point. I am in no doubt that the way we in the developed world think and talk about food has become warped; that most of the time we are completely missing the point. On television, online and in the glossy press we are bombarded with pornified images of food which attempt to cast the most expensive of ingredients as less a luxury than an ideal to which we should all aspire. In this world view any form of mass production or mass retailing is an evil; any attempt to engage with issues around food which doesn’t fetishize the words ‘local’, ‘seasonal’ and ‘organic’ is plain wrong. In short, too many of us have mistaken a whole bunch of lifestyle choices for the affluent with a wider debate on how we feed ourselves, when they are nothing of the sort.
We need to get real. The term ‘food security’ is occasionally bandied around, but it has failed to take its place right at the heart of our conversation about what and how we eat, even though it has to be there. Because, be in no doubt: a combination of world population growth – expected to hit nine billion by 2050 – climate change, appallingly misguided policies on biofuels and an ingrained Luddite response in parts of the West to biotechnology risks coming together into a perfect storm; one which will make the sight of young chefs on the telly talking about their passion for cooking and their commitment to local and seasonal ingredients sound like the screeching of fiddles while Rome burns. According to the United Nations, by 2030 we will need to be producing 50 per cent more food, and a system built around that holy trinity of local, seasonal and organic simply won’t cut it.
Indeed, while self-appointed food campaigners are banging on about that, an entirely different conversation has been going on elsewhere, within university faculties and government departments as well as at an inter-governmental level. In that world they use not three words, but two: sustainable intensification. It is about the need to produce more food, in as sustainable a manner as possible, which means thinking about far more than just how close to you your food was produced. It’s about carbon inputs all the way down the production system. It’s about water usage, land maintenance and the careful application of science. According to Oxfam, between 1970 and 1990 global agricultural yield grew 2 per cent a year. Between 1990 and 2007 the yield growth dropped to 1 per cent. We are close to a standstill on producing more food, and that is not a good place to be. In January 2011 the British government’s Chief Scientific Adviser, Sir John Beddington, published a major report entitled ‘The Future of Food and Farming’. It drew on the work of dozens of experts; over 100 peer-reviewed papers were commissioned in its writing.