In Sicily, for the feast day of San Giuseppe, they make a soup, a very plain soup of 
chickpeas, fava beans and wheat grains, all soaked and cooked separately before 
being combined with bitter wild greens and perhaps some broken pasta. It is a 
celebration not of poverty but in poverty. The richness of the meal comes from the 
time it takes, the hours of soaking and boiling, of picking leaves in muddy fields. 
The feast day of the patron saint of workers (and the stepfather of God) falls on 
the 19th March, full spring in the Sicilian countryside with the almond trees in 
blossom. San Giuseppe’s soup marks the last use of the previous year’s harvest, 
the last pulses and grains to be taken from the store which the summer’s baking 
heat and the rains of autumn had provided for the coming winter. It is both a soup 
and a celebration, but it is also a sacrifice – a sacrifice of time against an uncertain 
future, time given freely as a kind of guarantee. Cooking of any kind – but especially the lengthy processes of preserving, drying, 
pickling and curing – is really an act of optimism, an assertion that there will be a 
future in which to eat. And the more time and care you put into such a process, the 
more value you get out. For example, the longer a cure or a pickle takes, the longer, 
in general, it will last. In providing food for the future, this sacrifice also makes 
it much more likely that the future it was made for will indeed occur. A practical 
optimism, you could say. A spending of time, not just because you have little else 
to spend, but because it is prudent to do so. For much of the world now, of course, the situation is reversed: we can buy almost 
anything we want at any time we please and have it delivered almost immediately. 
And we seem to be encouraged to spend less time doing things like cooking. 
Time is a commodity, and rather than sacrifice our time, we’re encouraged to 
sacrifice time itself, to take shortcuts. Time is listed in any given recipe, along 
with the rest of the ingredients and equipment: two onions, one stick of celery, 
one carrot, 15 minutes preparation and two hours cooking time, but it is almost 
always consequently manipulated. Everybody knows – once they have followed 
a few recipes – that enough time is never given to cook an onion. ‘Sauté until soft 
and golden, about two minutes,’ writes the chef (or the editor insists so the recipe can fall into the category of ‘quick and easy weeknight suppers’ or ‘fifteen-minute 
meals’ or whatever it is they are currently trying to sell). The fact that nobody ever
sautéed an onion until soft and golden in less than 10 minutes is elided, sacrificed 
to the promise that this dish, now, will not cost too much of your time. Even recipes 
which can never be made quickly – soups, stews, cures – are touted as demanding 
just a little of your time and even less of your attention, your active time. The slow 
braise allows the cook to focus not on cooking, but on other things. To me, this 
is a lost opportunity. Yes, it is nice to know that dinner is safely squared away, 
puttering merrily to itself in a low oven. It is exciting to think that a jar of cabbage 
is slowly transforming into sauerkraut at the back of a dark cupboard. But if all we 
see is the prepared ingredients and the end result, how much do we miss of the 
metamorphosis in-between? Convenience is desirable, but over the last year, time has – for most of us – come at 
less of a premium. Even before that, though, I have always found a certain satisfaction 
in giving my complete attention to whatever I am cooking. This goes without saying for 
the quick and fast – for the doneness of a steak, or pasta, for deep-frying, or grilling 
delicate fish. However, it is also rewarding for the slower processes, for observing the 
slow changing of textures as liquids bubble and reduce.  If, for example, you are making marmalade, you could work out the setting 
temperature and, once the final boil has begun, insert a probe thermometer with 
an alarm set to sound when it reaches the precise temperature: all well and good. 
If, however, there isn’t a thermometer to hand – or, as is often the case, you only 
have one that is in sore need of calibration and therefore useless – you can fall 
back on the finger test your mother may or may not have taught you. Placing a 
stack of saucers in the fridge and – when you think the marmalade is nearly ready 
– spooning a little out onto a cold saucer, you prod the result with your finger to 
see if it wrinkles. What, then, if you don’t have a stack or even a single perfectly 
chilled saucer to hand? Then you have to watch the bubbles rise. 
The point of making marmalade or jam is not simply that you are cooking a liquid 
until it reaches approximately 105˚C, but rather that you are cooking a liquid until 
it becomes capable (as water is not) of reaching that temperature – which means it 
has to become thicker, stronger. The bubbles it creates, at first double the liquid in 
volume (bringing the inevitable worry that your pan is too small) before settling and 
lowering into a dense boil that threatens to catch on the bottom. Once you’ve seen 
it, that transformation is unmistakable, and if you had just stuck a thermometer 
in the pan and got on with something else, you would never have noticed. This 
(admittedly useful and in a working kitchen, essential) piece of technology would 
have removed you from the process, from the facts of cooking. This is true of any kind of technology – it is, by and large, its purpose. I am not necessarily suggesting 
that you replace your oven with a wood-fired stove and monitor the temperature 
with a questing hand (if you can’t hold it in there, it’s hot enough) – although that 
would, I think, be fun. Certainly, anything which makes our lives easier is not to be 
dismissed out of hand, but isn’t it always worth wondering what, at any moment, 
you can afford to lose? 
The point with cooking is that the time put in is not simply lost but rather spent 
or, invested – although sometimes you might not think it – wisely. A six-hour 
braise consumed in less than 30 minutes can seem hardly worth the effort, but 
only if you see the eating of food as the sole reason to cook it. When I think of 
meals I have cooked for other people, for birthdays or holidays or simply for 
the pleasure of company, it is rarely the eating of them – the few minutes of 
attacking a chicken or slurping up pasta or licking grease off fingers – which 
comes immediately to mind but rather their slow build-up. It’s the digging of the 
pit to build the fire that has to die before I bury the lamb, wrapped carefully in 
foil and sackcloth; the careful attendance to a boiling pan of stock, its bubbles 
changing in size and consistency as it gradually reduces into gravy; the oil 
slowly spitting out of a pot of ragù, its surface barely moving as it stews. These 
are the things I remember fondly, the nurturing process of bringing a meal 
together. And these moments aren’t solitary meditations – with any meal there 
is more to be done than just cooking something. There are salads to be made 
and dressings to be whipped, pasta to be rolled, tables to be set, cocktails to be 
mixed, and wine to be poured. The making of a meal is only a chore if you begin 
to do it wishing it were already over. If instead you begin to do it because you 
want to do it, with the end result of ‘something to eat’ as almost a by-product 
of a rewarding activity, then the pleasure you find in it changes. 
Although for most of us, it’s no longer – as it was for the Sicilians celebrating 
San Giuseppe – a matter of life or death. This choice to involve yourself 
purposefully in the everyday act of cooking, and otherwise preparing food, still 
has an air of sacrifice, of time exchanged in the promise of something greater. 
It is, I suppose, literally a sacrifice, as the time you allot to cooking is time 
you could have made available for emails, or exercise, or simply to idly scroll 
through Netflix adding films you will probably never watch to your list. But, as 
is the way of all such propitiatory acts, it is a sacrifice which contains the seeds 
of its desired outcome. What you put in determines what you get out, in the 
straightforward terms of a meal you can eat – but it is also its own reward. You 
know, as you reverently chop, or soak, or simmer, that you are investing your 
time to create something better than good. That whatever you are making will 
have a special richness to it. The richness of chickpeas, or water or gold.  This article was originally published in FONDATA, Issue One

Margate-based chef and food writer, Thom Eagle, contemplates the value of spending more, not less, time in the kitchen.

Illustration by Stewart Walton.

Margate-based chef and food writer, Thom Eagle, contemplates the value of spending more, not less, time in the kitchen

FONDATA: Time for Food

Time for Food

Think of a cocktail. Is vermouth in it? If you’re thinking of a classic cocktail, there’s every chance it is. The Martini, Negroni, Manhattan – I could go on. And on. For whatever reason, vermouth has not always received the recognition it deserves for propping up so many exquisite mixed drinks. In fact, I’d hazard that a fair amount of cocktail lovers don’t know vermouth is in their glass at all, or, if they do, their knowledge of the liquid might be a little patchy. When it comes to vermouth, there are a few things you need to know. Vermouth is an aromatised wine which hails from Torino, Italy. It is generally accepted that vermouth – as we know it, not the kind prescribed by Hippocrates in 400BC for ailments – was invented in the 16th century. In 2019, a Geographical Indication was introduced to protect the style and quality of vermouth from its birthplace, Turin. Under these regulations, vermouth must be made with at least one Italian wine, wormwood must be the predominant flavour and the wormwood used must be grown in Piedmont. The final liquid must also be between 16% and 22% alcohol in order for it to be labelled “Vermouth di Torino”. The two most common styles of vermouth are sweet and dry. The former is red in colour and as such is often called Rosso. This is the style used in your Manhattan and Negroni. Dry vermouth is white (Bianco) in colour and will be used in your classic Martini. Four classic Vermouth-based cocktails The Negroni It might be hard to believe given the Negroni’s current notoriety, but this simple serve of equal parts vermouth, Campari and gin was incredibly slow to catch on. As is often true in cocktail lore, there are a couple of people credited with its invention. The most widely accepted is a Count named Camillo Negroni who asked a bartender at Caffè Casoni in Florence to make his Americano cocktail a touch stronger. They duly obliged and switched the soda water for gin. This is believed to have taken place in 1919. A smaller camp credits a man named General Pascal Oliver Comte de Negroni with the invention of the cocktail in Senegal between 1855 and 1865. Setting aside the inventor for the moment, the Negroni, unrefutably, became de rigueur in the early 20th century – requested across Europe and favoured for its bitterness and alcoholic strength. Orson Welles was a very high-profile fan, famously quoted in 1947 for saying: “The bitters are excellent for your liver, the gin is bad for you. They balance each other.” In the years that followed, the Negroni’s popularity waned when appetites became more saccharine in nature. In the early 2000s, things shifted again as the Negroni began to appear on cocktail menus at some of the best bars in the world. It wasn’t long before the recipe featured in cocktail books and drinks sections of influential titles, such as The New York Times. Fast forward to today and the Negroni is regularly named the most popular cocktail by patrons and bartenders alike. There are countless riffs on the original recipe and an entire week is dedicated to celebrating it. How to make a Negroni 30ml sweet vermouth 30ml Campari 30ml gin Ice Slice of orange (garnish) Pour all ingredients into a glass with ice and stir well. Add garnish. The Manhattan The Manhattan has assumed many guises over the years, making its exact origin a hotly contested subject. Some believe Sir Winston Churchill’s mother was served the first Manhattan cocktail at the eponymous club in New York in the early 1880s. Others question the validity of this claim as she was likely in the UK, pregnant with the future Prime Minister, around this time. Some believe a New York bartender by the name of Black invented the recipe at the Hoffman House. The earliest known record of the Manhattan, in which this name and the recognised recipe, appear is in The Sunday Morning Herald in September 1882. Unhelpfully, some referred to a very similar recipe as a Jockey Club or Turf Club Cocktail. The classic recipe consists of Rye or Bourbon, sweet vermouth and bitters. During Prohibition, it was not uncommon for people to use a different whiskey as the base ingredient. If you substitute American whiskey for Scotch whisky, you have a Rob Roy cocktail. How to make a Manhattan 50ml Bourbon 25ml vermouth 3 dashes of orange bitters Cocktail cherry (garnish) Add all ingredients into a glass filled with ice and stir. Strain into coupe or Martini glass and garnish. The Americano The Americano recipe was invented at Gaspare Campari's bar in Milan in the 1860s. The cocktail of equal parts Campari, vermouth and soda water, was originally named “Milano-Torino” after the principle ingredients’ home towns of Milan and Torino respectively. The simple serve was renamed in honour of its growing fanbase: American tourists. The Negroni recipe was based on the Americano and contains two of the three main ingredients – with the soda water switched for gin. While many associate James Bond with the Vesper cocktail or a Martini – shaken, not stirred – the first cocktail associated with 007 in Ian Fleming’s work was actually an Americano in Casino Royale. It is later written, in A View To Kill, “Bond always had the same thing – an Americano”. How to make an Americano 30ml sweet vermouth 30ml Campari Soda water Slice of orange (garnish) Fill glass with ice, add Campari and sweet vermouth. Top with soda water and stir gently. Garnish. The Adonis A slightly less well-known vermouth-based cocktail, the Adonis was invented in honour of its Broadway musical namesake. The musical, based on William Gill’s novel, first opened in Chicago in 1884 and went on to become the longest-running show of its era. As the name suggests, the story follows a beautiful male statue who comes to life and ultimately opts to return to stone. The first reference to the Adonis cocktail was written in 1887. How to make an Adonis 60ml Oloroso Sherry 30ml sweet vermouth 2 dashes of orange bitters Stir all ingredients with ice. Strain into chilled glass. Browse all spirits or read more Editorial 

No drinks trolley is complete without a bottle of vermouth. It’s required in countless classic cocktails and is a remarkable drink in its own right. We chart vermouth’s rise to prominence and explore the history of four of the most famous vermouth-based cocktails.

Alll about vermouth’s rise to prominence and explores the history of 4 of the most famous vermouth-based cocktails - The Negroni, The Manhattan, The Americano

How four vermouth-based cocktails became classics

The history of vermouth in cocktails: shaken not stirred 

Ogni novembre, il mondo del vino guarda alla Borgogna per l'asta degli Hospices de Beaune. Ci immergiamo nella storia di questa istituzione filantropica, della tenuta e dei vini che produce.

Explore the history of Burgundy’s Hotel-Dieu and Hospices de Beaune, its wine estate and the famous annual auction, the Vente des Vins

Your guide to the wines of the Hospices de Beaune

Tutto quello che c'è da sapere sugli Hospices de Beaune

I am too disorganised to call myself a collector, but I often find myself thinking about the multiple meanings of collecting. I have a room full of books left unread from one year to the next, whose mute reproach I feel every time I am in their presence. I have half a dozen radios, from Marco Zanuso and Richard Sapper’s folding Brionvega TS502 to a Danish-made Beolit 707 from Bang & Olufsen, with its slide rule tuning device. I have a manual typewriter.  Most of us accumulate such random clutter. These were never possessions that were primarily about being useful – the Brionvega and the Beolit have long since been supplanted by a bluetooth speaker and a smartphone. They represent my membership of the design tribe.  The books carry other layers of meaning. My five years at university are on one shelf. The traces of the eight years I have spent writing a just-completed biography of Boris Iofan – Josef Stalin’s preferred architect – are spelled out in the titles of the books on another shelf. The typewriter was inherited from my father and it serves to remind me of childhood. The closest that I come to having a collection that a serious collector might acknowledge is in my chairs: a Rover chair that Ron Arad salvaged from a car, a Gio Ponti Superlegera, an Eames Lounger, a Harry Bertoia, George Sowden’s Palace chair from the 1983 Memphis collection and a deconstructed armchair designed by Rei Kawakubo. On a larger or smaller scale, humans develop complex relationships with their possessions that can go from the professionalism of full-blown collecting, to the casual significance of a row of junk shop finds on a mantlepiece. They can tell us a lot about ourselves. Marina Warner’s guide to the house in Hampstead, now run as a museum, in which Sigmund Freud spent the last year of his life, offers an arresting insight into the significance that collecting had for him. She describes the ranks of ancient bronze, ceramic and marble figures parading across the desk that Freud brought with him to London from Vienna where he no longer felt safe due to Nazi occupation in 1938. Certainly, they are beautiful, and mostly they are precious. Thanks to their association with Freud, even the few that have been established as 20th-century forgeries will have become valuable. Some are almost 4,000 years old and reflect the religious and political practices of the distant past. Others, such as Freud’s art deco cigar case, come less freighted with history. But as Warner says, “they were also tools of thought, the kitchen utensils of his imagination”.   The batterie de cuisine of psychoanalysis included Egyptian coffin masks from the Roman period, Chinese jade and gold brooches, Roman glass, a 2,500-year-old sphinx, sarcophagus lids, Babylonian cylinder seals and Egyptian heart scarabs, as well as a 19th-century neck rest from New Guinea, modern metal porcupines, and Balinese figures. The pieces in pride of place on his desk, placed in apparently random order, were his special favourites, a tiny fraction of his collection that had become permanent fixtures. From time to time, Freud made space for a few new acquisitions to get a look in. “A collection to which there are no new additions is really dead,” he told his biographer Ernest Jones. After a short interval, most of the new things would be moved into the glass-fronted cabinets positioned around his study, where they were placed in more organised groups than those standing on his desk. Greek sculptures went on a shelf together. A cluster of representations of the Egyptian god Horus were grouped on another.  In Freud’s lifetime, the collection was continually changing. Before his move to London, he toured Vienna’s antiquities dealers almost every week on the look-out for new finds. He was ready to exchange pieces for items he could not afford to buy, and was generous in gifting pieces to friends and pupils he thought would appreciate them. Freud also had no qualms about buying items that came on the market in questionable circumstances, in particular, from the unofficial excavations (sometime after 1906) at a Roman fort in Hungary.   Despite the important part it played in his life, Freud wrote very little about collecting. The nearest that he came to spelling out what drove his interest in fragments of ancient sculpture, was when he compared his own exploration of the unconscious minds of his patients to an archaeological excavation of an ancient city. “The psychoanalyst, like the archaeologist, must uncover layer after layer of the patient’s psyche before coming to the deepest, most valuable treasures.”  Freud was known to share his dining table with choice specimens to act as companions during a meal. “I must always have an object to love”, he confessed to his colleague and rival Carl Jung. When he was writing his book The Interpretation of Dreams in 1895, Freud spent the summer at Schloss Bellevue outside Vienna. He took a selection of what he called “my old grubby gods who take part in the works as paperweights for the manuscripts” with him.  Before Freud left Austria for England in 1938, his desk, his consulting room, and his study at Berggasse 19 were photographed by Edmund Engelman. Engelman’s 150 images helped Freud’s architect son Ernst to transpose the desk and its contents from a dark back room in a Viennese apartment to a sunlit Hampstead villa.  Like most collectors, Freud could never limit himself to a single field. Ronald Lauder the former MoMA chairman, for example, is known for the collection of Viennese modernism that forms the basis for his own museum, the Neue Galerie in New York. He also collects (in depth) in 15 other fields with little apparent connection between them. Lauder is fascinated by the work of the Japanese designer Shiro Kuramata. He has a collection of arms and armour going back to The Crusades, and another of World War Two memorabilia. He owns some of Egon Schiele’s finest works, as well as various 18th-century French artworks. Fellow collector Rolf Fehlbaum (head of Vitra) has one of the largest collections of modern chairs in the world, and gave Frank Gehry his first European commission to design a gallery for it, but he is equally fascinated by toy robots manufactured in Japan since 1937. He calls them tiny kinetic sculptures. Where possible, he acquires their original packaging too. Perhaps the best way to understand the psychology of collecting is to see it as a spectrum. At one end, it is about order and control. In a messy and uncontrollable universe, a collection offers at least a semblance of certainty. A collection of this kind is based on provenance, completeness and authenticity. An over-restored vintage Bugatti is less desirable to a collector than one in original condition.  Every previous owner, every detail of its making forms part of its record. A red Olivetti typewriter designed by Ettore Sottsass that once belonged to David Bowie was sold at Sotheby’s for US$65,000. You can buy one (that hasn’t been owned by Bowie) for US$750, which is still a lot of money for a piece of obsolete technology. Some collectors attempt to make patterns from the things that they acquire or, like jigsaw puzzlers, set out to complete a picture by locating every piece of a set. Some try to document the evolution of a species whether the subject of their interest is biscuit tins or the eggs of a particular type of bird. Some forms of collecting require the active engagement of the collector. Wildflowers need to be picked and dried quickly before they are pressed into a book. Butterfly collectors used macabre methods such as poison jars, or squeezing the thorax, to dispatch their prey without causing so much distress that they risk damaging delicate wings. At the other end of the spectrum, the accumulation of stuff by people who die alone in homes overwhelmed by stacks of ancient newspapers and tins of cat food, is a kind of sickness. It’s a condition that can overwhelm even the most celebrated of artists. In the last 17 years of his life, Andy Warhol filled a succession of cardboard boxes with a seemingly random accumulation of objects: taxi receipts, a vinyl Ramones single signed by Joey Ramone, a piece of an ancient, mummified foot, pastel-coloured corsets and a selection of metal dentures. Every time he had a full box, it was sealed and shipped off to storage in a warehouse in New Jersey. A typical box has 400 objects in it, some have as many as 1,200. Items in them include a piece of Caroline Kennedy’s wedding cake – Warhol seems to have been a regular guest at Kennedy weddings. He showed up 20 minutes after the wedding ceremony for Maria Shriver and Arnold Schwarzenegger had started, in the company of Grace Jones. He was in black leather, and wearing two wigs; she had on a huge green fur hat.   Warhol’s boxes are a collection of the uncollectable and the uncontrollable, which, thanks to the resources of the Andy Warhol Foundation, has been tamed after six years of work by a dedicated group of archivists and cataloguers. The Andy Warhol Museum in Pittsburgh has aestheticised the cardboard boxes. They sit on back-lit shelves in the museum to suggest that this is not a random collection of trash that Warhol never looked at, but, in the view of the museum, is in fact a time-based art piece, comprising at least 500,000 objects that took 30 years to complete. It presents a considerably less impressive sight than British Regency period architect Sir John Soane’s museum. The architect of the Bank of England put as much effort into adapting his Lincoln’s Inn Fields house (and subsequently the two adjoining houses) to display his Hogarth paintings, a sarcophagus and his architectural models, as he did to accumulating the collection itself. The Nobel prize-winning Turkish writer Orhan Pamuk’s novel, The Museum of Innocence is an eloquent exploration of the hoarding end of the collecting spectrum. What initially appears to be an account of a doomed love affair, quickly reveals itself as an exploration of the meaning of collecting. The story’s main protagonist Kemal starts acquiring things when his relationship with his lover Füsun is going well. When she drops an earring, he finds it and puts it to one side. As Füsun falls out of love with him, Kemal begins an increasingly desperate accumulation of objects that record their relationship. He picks up each of the cigarettes that she smokes. When she has stopped seeing him altogether, Kemal starts hanging around at her parents’ house and stealing pieces of cutlery that she might have used.  What makes Pamuk’s book particularly remarkable is that he acquired a house in Istanbul’s Beyoğlu district that had belonged to a Greek merchant in the Ottoman era, and transformed it into a physical Museum of Innocence. It is, of course, very far from innocent; everything inside it is a lovingly created fiction. The first thing that you see once you get inside, is a wall covered with 4,213 cigarette ends, each of them carefully annotated in Pamuk’s neat handwriting, with imaginary details of the time and place they were smoked. The rest of the house is full of equally carefully fabricated objects from cosmetics to movie posters that reflect Pamuk’s vision of the modernising Turkey of the 1970s. “I think getting attached to objects happens in traumatic times and love is a trauma,” Pamuk once said. “Perhaps when they are in trouble, people hoard things.”  When Pamuk gave me a tour of his museum, he told me about meeting Warhol’s archivist, and expressed his reservations about the significance of the boxes in Pittsburgh. “Hoarding objects reaches the level of collecting only when there is a story that unites them,” he said. But that is a novelist criticising another, less narrative art form. While Freud’s desk in Hampstead was always useable, if overcrowded, the desk in fashion designer Paul Smith’s office in Covent Garden is completely overwhelmed with a snowdrift of collected objects that sweeps over an office chair, down onto the floor, and back up to the shelves that line every wall. There are stacks of books and magazines, cameras and mountains of vintage cycling jerseys. There is an i-Mac computer, a gift from Jony Ive that Smith has never used. Computers aren’t Smith’s thing. In any case, it’s too late now, short of purging half the contents of the room: there is no way to get near it. There are toy tin cars, collections of bottles from Moroccan markets, a pink bicycle and a lot of rabbits. “I once said in an interview that seeing a rabbit brings me luck, and they haven’t stopped pouring in ever since,” explains Smith. Collecting began, as did so many things in Smith’s career, with his early enthusiasm for cycling. Growing up in Nottingham in the 1950s, there was a newsagent which occasionally had a copy of L’Equipe, which would portray the heroes of the Tour de France in their yellow jerseys in colour on the cover, but in sepia inside. He bought the magazine, fascinated by the images, even if he couldn’t read it. “I can remember once saying, ‘I really like Jacques Anquetil’ to my father, which baffled him, since none of our family had ever been abroad. I saved my pocket money so that I could upgrade the gears on my bike from Simplex to Campagnolo. The box it came in was as important to me as the gear itself.”  What attracted Smith to the Campagnolo box, along with stamps and matchboxes which he has in large numbers – not just in his office but at his Nottingham HQ where he has an archivist trying to make sense of it all – is the way that designers can say so much in such a tiny space. He showed me a Japanese book of matches produced for a Tokyo nightclub in the 1970s. “It so clearly says it’s ‘contemporary’. You can hear the jazz already.”  Despite the huge assortment of assembled objects, Smith is reluctant to describe himself as a collector. “I just have a large quantity of the same things,” he says, matter of factly. “In my head, a collector is someone who selects an item or a subject. They collect them because they know a lot about them. Maybe I have a little knowledge about cycling jerseys.  In the early 1980s, on my first trips to Japan and India, I just got a bit carried away. I bought lots of Japanese furniture. In India, for some reason, I bought 15 wardrobes, and a piece of furniture that doubled as a staircase with drawers.” Smith had them all sent home on the Trans-Siberian Express.  He suggests that his is a collection that has found him. “Things collect me,” he says. “For some reason I started to be sent things, and they still keep coming.” There is an individual who regularly sends Smith artefacts that come unwrapped but covered in postage stamps. Others send him letters, toys, books and even ancient packets of razor blades. One visitor took careful photographs of his office, and later sent him a precisely detailed model of his office, complete with its chaotic contents. Smith’s London home, where he lives with his wife Pauline, is much calmer. “The house is hers. I do have one room for my stuff, but it’s mostly at the office that I get to look at things.” In 1996, patron of the arts and barrister Jill Ritblat gave the V&A Museum the largest single donation of clothes in its history, more than 1,000 items. There are ski outfits in postmodern pastel shades from the 1980s, and challenging Japanese experiments from Yohji Yamamoto and Issey Miyake, as well as couture from Dior and Saint Laurent. There is work by Alexander McQueen, Biba, Mary Quant, and Christian Lacroix, Emanuel Ungaro and Victor Edelstein, and an evening outfit produced by a dressmaker based on an idea of Ritblat’s own design.  The early days of British fashion from the 1960s are represented by Foale and Tuffin, and Zandra Rhodes, and from the 1980s by Margaret Howell and Katharine Hamnett. There is tailoring from Tommy Nutter and work by Giorgio Armani. It is by no means a complete account of contemporary fashion, but it is certainly extensive, and like the personal wardrobe that it is, combines some very special pieces made for family occasions, with more everyday wear. The connecting thread of Ritblat’s collection is Ritblat herself. These were all pieces that she had bought to wear. They were not chosen like stamps, or old masters, or celadon vases to make a self-conscious collection, but were the result of a continuing sequence of choices over time. Taken together they are a reflection of her life as an English woman of a certain background, at a particular time in the country’s history. “I never saw it as a collection, it was more like my diary, though I have never had time to write a diary. Each piece brings back memories of when I wore it,” says Ritblat. She made her first donation to the V&A at the end of 1996, but kept back the things that she wanted to be able to go on using, and they formed the core of a donation to the Design Museum of another 400 items in 2013. Ritblat is ambivalent about fashion. As a child she was somewhat self-conscious about being dressed by her mother, who had studied fashion herself. She was relieved to be able to assume the camouflage of the complex uniform rituals of an English public school for girls in the 1950s. “I loved my school uniform at Roedean; we were expected to change our clothes four times a day, as chic as anything. Scratchy afternoon dresses, regulation school loafers, very nice blazers and pleated skirts.” As a student barrister, she found herself adopting the formal uniform of the legal profession, but then as a married woman began to build a wardrobe that reflected the life that she was leading. Later, when she was making her own choices, she was early to discover Miuccia Prada. “What you pick out is based on whether it suits you and on the zeitgeist,” she explains. Smith, Heseltine and Ritblat represent three very different approaches to collecting. For Smith, the unruly mountain of things in his office, is, like the collection on Sigmund Freud’s desk, part of the tools of his imagination, a source of imagery and ideas for his work as a designer. It’s also a means of establishing his personality. Heseltine’s garden is an investment of time, resources and creativity in the remaking of a place that speaks to the future using living organisms that will outlive us all. Ritblat’s clothes are a record of the full life of an individual. All of these collections provide insights into unique people, their lives and times. In their different ways all three reflect on the nature of collecting, and its ability to be a creative activity in itself. In a world in which technology threatens to abolish the material world altogether, objects have not lost their allure. Their physical condition marks the passing of time in ways that pixels and code cannot do. Collecting is the means all of us have to create histories of our times, and even more, of ourselves. This article was originally published in FONDATA, Issue Two. 

In order to explore the mindset of the collector, Deyan Sudjic shines a light on the collected objects of Sigmund Freud and Andy Warhol, and speaks to three British collectors to better understand what it is that makes collecting such a vital part of the human experience.

Exploring the mindset of the collector and why the act is a vital part of the human experience, with a focus on Sigmund Freud and Andy Warhol

FONDATA: Exploring the art of collecting 

 I Collect, Therefore I Am

The knife is a descendant of the sword, that emblematic and destructive weapon of war. We learn to respect it from an early age. Though powerful and dangerous, this day-to-day working tool is the one item in the culinary arsenal used to cut flesh in the preparation of food. Fingal Ferguson of the renowned Gubbeen cheese family in Ireland, and maker of world-class knives, remembers his mother Giana in the early days of his parents’ farmhouse cheese revival in the 1970s, cutting the curds with her grandfather’s dressage sword on the side of the Aga. It was not, however, this splendid, dramatic rapier that triggered his passion for the craft, but a hobby that grew out of butchering. Ferguson’s handsome handcrafted knives, which he started making 20 years ago, come in all shapes and sizes from small paring knives to cleavers, and have acquired cult status at home and abroad. They are coveted by those who love cooking – from domestic cooks to celebrity chefs – and those who value craftsmanship and beauty, not to speak of functionality, in the tools they use. His collection, full of character, ranges from high quality satin hand-finished steel to the higher end Damascus patterned blades with handles carved from maple, beech, chestnut, bog oak, spalted poplar, alder, Micarta (a composite), carbon fibre, buffalo horn and, more unconventionally, compressed rock-hard Donegal tweed, and gemstone turquoise.  These knives are much in demand – at one point in 2017 he had 980 people on the waiting list. Francis Mallmann – the world-renowned Argentinian, Michelin-trained, Patagonia-loving chef famous for open fire cooking – declared Ferguson’s knives the best, and ordered a set of 22, one for each of the tasks in his kitchen. “He is one of my heroes as I love cooking with fire,” Ferguson reveals when we meet in his workshop on the family farm not far from the fishing village of Schull in west Cork, one sunny September morning. Located far out on the most south-westerly tip of Ireland, nestled beneath Mount Gabriel with breathtaking views across the Atlantic to Fastnet Lighthouse, Coney Island and Cape Clear, Gubbeen (which means little bite) is a 250-acre coastal farm with a 140-strong cheesemaking herd of Friesian, Holstein, Jersey and Kerry cows that graze peacefully in the surrounding fields. It is here Ferguson grew up and became in turn a farmer, cheesemaker, butcher, charcuterie-maker, knifemaker, husband and father.  “I was two and a half when mum and dad started making cheese, so I grew up with it. The farm is the backbone of everything we do, and you are either mucking about in the yard or putting on whites to clean the cheese,” he says with a smile. Tousle-haired, dressed in a bleu de travail workman’s jacket, followed by his border terrier, Mouche, he shows me around the farm where the cheesemaking is in progress, and to a barn piled high with straw bales at the entrance to his workshop. Flocks of geese and Barbary ducks patrol the yard, undisturbed. A nifty Jack Russell called Sunny makes an occasional appearance, checking out newcomers.   Grounded, thoughtful, practical and creative, Ferguson comes from pedigree stock on both sides of the family. His father Tom was in his twenties when he inherited the farm, run by four generations of resourceful Fergusons, including his great-grandfather who introduced an innovative and successful milking system in the 1880s that benefitted the whole area. Tom’s mother Mary was a founding member of the Irish Countrywomen’s Association and ran one of Ireland’s first farm guesthouses.  Tom met Giana Luke – then in her twenties, of Austro-Hungarian ancestry, and daughter of the playwright Peter Luke – when she was visiting an uncle, a writer living in Inish Beg beyond Baltimore. “I was drifting around with a dog and a tent,” she later recalled. The pair fell in love, married in 1975 and started their life together. “She was a dreamer with a fascinating culinary background, and he was a west Cork farmer and a doer. Opposites attract,” Fingal smiles, adding that his own marriage to Dubliner Ciara Rogerson, a high-powered, Oxford-educated consultant statistician, carries on the family tradition.   Giana’s grandfather, hugely influential in her love and appreciation of food, was the Eton-educated Sir Harry Luke who spent 40 years in the British Colonial Service and dined for England in far flung places like Aleppo, Tonga, Tbilisi, Sierra Leone, Transcaucasia (present day Georgia), Armenia and Azerbaijan. His 1954 book, The Tenth Muse: A Gourmet’s Compendium, is a tour de force of descriptions of the culinary cultures he encountered on his extensive travels. Fingal’s own name he attributes to his parents’ love of Oscar Wilde whose middle name was Fingal – indeed one of his own five children is called Oscar. Memories of growing up between west Cork and occasional trips to his grandfather’s house in Jimena de la Frontera, in Andalusía, Spain, were huge influences: “being immersed in Spanish food and those long tables and robust flavours and if there was no garlic, there was no menu. That Spanish influence led us to preserve food with nothing left to waste. Food preservation was logical – we either share, swap or preserve,” explains Fingal whose self-built smokehouse was a pioneering step in establishing the farm’s charcuterie business. A strong work ethic is part of the Ferguson dynamic. “I was never pushed or forced into farming,” he says. At the Quaker school in Newtown in Waterford where he was educated, “if you were crap at something you were allowed to fail, but you had to compensate somewhere else and I was drawn to hands-on learning like woodwork because I love making things and hate having nothing to do. I can take most machines apart and put them back together again.” Having become the farm’s butcher, he got into knives, and with a family connected to food, needed to learn how to sharpen the tool of his trade properly. After school, when he spent some time in New Zealand “milking 800 cows on the North Island”, he made his first knife, then did a knifemaking and bladesmith workshop with Owen Bush & Bushfire Forge in the UK. “But my real inspiration,” Ferguson reveals, “was the knifemaker Rory Conner up the road here in Ballylickey who had trained with Bob Loveless in the US, one of the world’s top knifemakers. We used to contact Rory for knives for special occasions, for wedding presents – he is a real craftsman. All this led to knifemaking becoming my hobby.” In the workshop furnished with machinery, grinders, belts and assorted tools, Ferguson gives me a lesson in knifemaking, explaining that it has two essential parts – the metallurgy “taking the steel to make a blade and how different steels make different things. And the second part is the handle which can be classic or crazy – we live our personalities in our things, so you can have a carbon steel knife with a jet-black bog oak handle sitting right next to a shiny Damascus steel knife with a vibrant multicoloured handle.” Strangely, most of the parts of the knife are named after parts of the body – the belly, the throat, the cheek, the heel and the spine. Sheets of steel of different types are stacked in a corner of the workshop. The painstaking method of making a knife begins, Ferguson carefully explains, when suitable steel is cut and drilled into the shape of the blade, and he shows me the design of the blade marked out on the steel. “It then goes into a kiln for a short specific period at temperatures as high as 1,080ºC depending on the type or process. It is at these temperatures where the magic of metallurgy takes place and we can transform it from soft into hard steel. It is then quenched or cooled rapidly as a key part of the process. After some little adventures with the tempering cycles which balance the hardness and makes the knife more useable, it is ready to become a blade, ready for more grinding and thinning out, defining the edge and then polishing ready for the handle.” Demanding skill and precision, “you could be hours making a knife – and the level of obsession will determine the outcome,” he adds. The level of workmanship in a knife can, in turn, inspire a reverence that affects how its owner wields it. Some of Ferguson’s knives are made from Damascus pattern welded steel which adds an eye-catching beauty when polished and etched – these steels can be outsourced or, as he explains, makers can go through the lengthy, highly skilled and more advanced process that involves more than 60 layers of lamination and that can take years to master. Japanese knifemakers, in particular, have embraced these skills, drawing on Japan’s great historical swordsmithing tradition; when the Samurai were forbidden to carry weapons, their swordmakers turned their craftsmanship to making cutlery instead. “One of the interesting psychological things about a Japanese-influenced knife, with its hidden tang design, is that you might treat the knife differently, use it differently,” says Ferguson. “Images will be conjured up of the precise, thoughtful and accurate knife skills of the Japanese.” In some of his work, he draws on such influences to make knives based around thinner edge geometry and around more precise use. “Western knives tend to be sturdier for more general use.”  Ferguson believes that “a knife is either practical or emotional. You can have a Damascus steel knife, beautiful to look at, but another with a broken handle may be your go-to knife. Knifemaking has to do with weight, balance, edge geometry and geometry. A knife goes through the ultimate form of abuse – every day it is wet and dry. It might be left on top of the cooker. There is a knife for every job in the world and that’s what makes our life so interesting. With all these different knives there is an element of creativity that allows for specialisation and so many elements that one can get obsessed about. One of the easiest knives for a cook to use, with an edge like a razor blade and a light handle, can be the first knife to break if used to cut up bones, so the boundaries and capabilities are endless.” His views on popular TV shows about knifemaking are interesting. “Forged in Fire is not aimed at knifemakers, just as MasterChef is not for chefs. These are shows for lay people that give you a little insight wrapped in drama, and help them learn about your world. The most important process is the attention to detail.”  He stores materials for the handles in a disused kiln and describes how they are attached to the blade with Loveless bolts. “These countersink nuts into the hole in the handle so as you tighten them, they become like a clamp. The bolster area is the most vulnerable area of the knife, so you are strengthening the bolt hole at its weakest point.” Back at his house – a beautiful building dressed in stone from Mount Gabriel, with mesmerising views of the sea – Ferguson keeps the finished knives in wooden boxes in an upstairs room away from the chaos of children’s toys and a busy kitchen downstairs. This is where orders are dispatched, packaged in heavy-duty canvas rolls, tied in a similar fashion to his charcuterie netting, and stamped with his logo: crossed knives that form the shape of a capital F. The appeal of Ferguson’s knives is stunningly obvious. But despite huge demand, his output isn’t set to increase any time soon. “After one of my knives became a viral sensation on social media, I had more than a thousand people wanting it, so I could spend the rest of my life making them. But the knifemaking side of the business has become a way in which I can channel my creativity.”  Ferguson invests a range of emotional energies into the knives he makes, each of which is a unique creation. “You can be gung-ho and vent if you are tired or emotional – or, if in a calm mood, you can be precise and careful. There is also a point where you can cut yourself or break the knife, so there is room and a role for every state of mind.” It is a delicate balance, and he feels blessed in that people want these knives, but they are not something that can be mass produced.  His profile has led to some odd demands. He has been asked for knives with handles made from the wood of a sentimental apple tree, or to be bejewelled with precious gems. He’s even been asked to work gold into the process of making a blade. “You can go to extreme lengths, and part of me wants the knives I make to go up on a wall and be displayed. You can have your haute couture of knives, and indeed the ones I’ve done now are very different; there is an evolution because I’m part of a community of knifemakers. Another part of me wants to see my knives on family tables being used every day.” While he is happy to work to specific requests from his clients, Ferguson is a man in tune with the fluidity of process, and the never-ending learning curve. “You can spend your life becoming a cheesemaker, gardener, farmer, making really good silage for the cows, but these are adaptable moving targets and as soon as you feel you know everything, you realise how much you don’t know – it is a process of continual learning and that’s how food led to the knives. The handmade knife is a tool that makes sense to a cook like a Mont Blanc pen to a writer. Carpenters respect their chisels. You don’t need to buy a handmade knife unless it is something that brings you pleasure. But you want people to enjoy the knife for what it is. Rory (Conner) always said that a good knife should be recognisable in the pitch dark – that you should know which way is up.” This article was originally published in FONDATA, Issue Two.

Fashion editor and author Deirdre McQuillan meets Fingal Ferguson to find out how butchery inspired him to become a knifemaker.


FONDATA: A Descendant of the Sword

A Descendant of the Sword 

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