Cover
Nothing More Comforting
Canada’s Heritage Food
Dorothy Duncan
Dedication
For Carol and Barbara with love and gratitude.
Preface
Canada’s culinary history is a long and interesting one, beginning centuries ago with the traditions and foodways of the First Nations. For those newcomers from Great Britain, France, and Europe who began arriving in the seventeenth century, survival was of paramount importance. The recipes, ingredients, and memories of their homelands had to be set aside as they hunted, fished, and foraged for food. From those humble beginnings an incredibly complex culinary heritage has evolved, shaped by Canada’s diverse geographical regions, its fluctuating climate, and the many cultural groups that have settled here. In addition, legends, beliefs, and folklore have been part of our culinary heritage since the beginning.
Although I grew up in an agricultural community, it was not until I became the curator of Black Creek Pioneer Village in Ontario that my interest was aroused regarding the food and beverage traditions of our ancestors. Researching and interpreting Canadian foodways for public programmes became an important and fascinating part of my work. Later, as a museums advisor for the province of Ontario, I had the opportunity to work with many museum curators to research and introduce their communities’ culinary history to the public through exhibits, displays, lectures, seminars, workshops, and conferences.
In 1982, when my good friends Joan and Donald Rumgay of Port Hope, Ontario encouraged me to start writing about Canada’s food traditions, I began to realize and appreciate the enormity of the topic. As I developed this manuscript I appreciated the advice and assistance of Colin Agnew, Kerry Breeze, Jeanne Hughes, Andrea Pruss, and Barbara Truax.
Nothing More Comforting: Canada’s Heritage Food is just an introduction to our long tradition of food, fellowship, and sharing in Canada. I hope this book will encourage readers to explore their own culinary heritage and to share it with family, friends, and neighbours.
Dorothy Duncan,
May 2003
Maple Magic
The rising of the sap is felt in the forest trees; frosty nights and sunny days call forth the activity of the settlers in the woods; sugar making is now at hand, and all is bustle and life in the shanty.
Catharine Parr Traill, The Canadian Settler’s Guide
With the words “Sap’s running!” one of Canada’s oldest industries gets ready to swing into action and thousands of winter-weary Canadians prepare to celebrate the coming of spring. For centuries, the annual tapping of maple trees (acer saccharum) has brought a joyful end to winter while providing both a sweetener and a flavouring, as well as an opportunity to enjoy good food, good fun, and good fellowship.
Long before European contact, the First Nations living in what is today eastern and central Canada and the northeastern United States would watch for the “sugar moon” to appear, for that was the signal that the magic sap was running and that they should gather in camps near the groves of trees to harvest it. It was a very special time for the First Nations, for it proved that the Creator was again providing for their needs. They would celebrate with feasting, thanksgiving, and the telling of stories and legends surrounding this ritual. As part of their festivals, the First Nations would also pass around ceremonial containers of syrup so that everyone could sample it and be strengthened by this energy-building medicine. They then feasted on favourite foods flavoured with maple syrup, such as soups, puddings, fish, fowl, and game. Quantities of the thick syrup would be poured into cooling troughs and kneaded by hand or with a paddle until it was thick and creamy.This soft sugar was poured into moulds and stored, to be eaten as a sweet or used as a flavouring during the coming year.
When the first settlers arrived in North America they were quick to copy the First Nations’ methods of tapping the trees with simple slits in the bark, an inserted reed, and a hand-carved wooden container to catch the sap. Although syrups can be made from red and silver maple and from butternut and black walnut, sugar and black maples have continued to be the favourites.
Elizabeth Simcoe, the wife of John Graves Simcoe, the first lieutenant-governor of Upper Canada, describes in her diary in March of 1794 the process already adopted by the farmers:
Wed, 19th — This is the month for making maple sugar; a hot sun and frosty nights cause the sap to flow most. Slits are cut in the bark of the trees, and wooden troughs set under the tree, into which the sap — a clear, sweet water — runs. It is collected from a number of trees, and boiled in large kettles till it becomes a hard consistence. Moderate boiling will make powder sugar, but when boiled long it forms very hard cakes, which are better … In a month’s time, when the best sap is exhausted, an inferior kind runs, of which vinegar is made. Cutting the trees does not kill them, for the same trees bear it for many years following. Dr. Nooth [Superintendent General Dr. M. Nooth was on the staff of the Quebec hospital at that time and was a friend to the Simcoes], at Quebec showed me some maple sugar which he had refined, and it became as white as West India sugar.The sap of birch trees will make vinegar.
In Canada today we assume that maple syrup production is limited to an area called the Maple Belt, which includes Ontario, Quebec, and part of the Maritimes. Sugar maples are now rare west of the Ontario border; however, Jonathan Carver describes a very different situation in Travels Through the Interior Parts of North America in the Years 1766, 1767, 1768 when he came upon Lake Winnipeg:
Lake Winnpeck, or as the French write it, Lac Ouinipoque, has on the north-east some mountains, and on the east many barren plains.The maple or sugar tree grows here in great plenty, and there is likewise gathered an amazing quantity of rice, which proves that grain will flourish in these northern climates as well as in warmer.
New arrivals were quick to copy the aspects of celebration as well, for French Canadians soon organized their own festivals for sugaring off at the sugar shanties or sugar shacks in the bush. Originally, a Festival de la Cabane à Sucre would have included only close family members and friends, and it would have been a very personal celebration. A great treat for the children (and young adults) at the sugaring off would be a taffy pull. Some of the syrup was set aside and usually taken into the kitchen to be boiled to a heavier consistency. Long lines of the thick syrup were dropped on pans of clean snow, and the young people were encouraged to twist the taffy around a spoon, fork, or stick in swirls and savour it slowly like a sucker.
The maple sugar harvest was not without its problems, as at least one newcomer, Samuel Strickland, described in Twenty-seven Years in Canada West or The Experiences of an Early Settler in 1853, when he found his cattle had enjoyed the contents of the sap barrel too much and had become very bloated, and only by puncturing the walls of their stomachs were they saved from death.
Sugar and imported flavourings were both scarce and expensive in the pioneer communities in Canada, so the availability of this sweetener and the subtle and unique taste that resulted from adding maple to foods were highly regarded.The traditional methods of making maple syrup and maple sugar remained virtually unchanged for nearly three hundred years in North America, until the middle of the twentieth century, when the modernization of techniques and the introduction
