p. 139 “Columanus’s spirital guidance “held out – humanely, intimately, personally – a lifeline to the individual members of an aristocratic society that was violent, guilty and fearful. The violence and the guilt we can read about in the the pages of Gregory of Tours …. fear of treachery, fear of revende, fear of shame, fear of pain, and above all fear of death and what might be beyond it. Penance healed guilt and drove out fear … could not the offering to God – in a society in which every cog of social intercourse was oiled by rthe giving of gifts – of a monastery, richly endowed, splendidly furniches, peopled by the founder’s own kin turned monks expert in praryer, buy His favour?

p. 140 One of the earliest Frankish converts to the Clumbanian monastic life was a young man named Chagnoald… belonged to an aristocratic family then settled near Meaux, to the east of Paris, although it had originated in Burgundy…While staying with Chagneric (his father), Columbanus blessed his young daughter Burgundofara (Fara, Fare) and “dedicated her to the Lord”. … When she grew up she entered monastic life and founded a nunnery upon one of the family’s estates, Eboracum, later to take its name from her, Fara’s monastery, Faremoutier, now Faremoutiers-En-Bric.

p. 141. her brother Chagnoald left Luxeuil to become bishop of Laon, … a third, …after service in the royal chancery of Dagobert I (d. 639) had become bishop of Meaux. Burgundofaraa’s will, dated 633 or 634, has survived. It shows how well endowed her nunnery was and how the different members of the family had contributed to these endowments… Faremoutiers later received endowments from Queen Balthild, wife of Clovis II (d. 657). Balthild was of English birth…. According to Bede the Kentish princess Eorcengota, great granddaughter of Ethelbert and Bertha, became a nun at Farenoutiers, and two East Anglian princesses became successive abbesses there.”

p. 181 In Gaul, the monastery of Nivelles was founded by Itta, widow of Pippin I – ancestors of Charlemagne – in 640, on advice from St Amandus. Its first abbess, Gertrude, was her daughter, and successive abbesses were also drawn from this high-ranking, aristocratic family often known from its most famous sons as the Pippinids. In England, Whitby was founded by King Oswy in 657. Its first abbess was Hilda, great-niece of Edwin of Northumbria; on her death in 680 she was succeeded by Eanflaed, widow of Oswy, daughter of Edwin and early patron of Wilfridl she in her turn by her daughter Alflaed. It is somehow appropriate that there should survive a letter which passed between Alflaed and Abbess Adela of Pfazel, near Trier. For Pfalzel was another Pippinid house and Abbess Adela unsurprisingly connected to the Pippinid dynasty; she was the sister-in-law of Pipppin II, grandson of Pippin I.

p. 183 “Bede tells a story .. involving the nunnery of Coldingham… like Whitby, was closely associated with the Northumbrian royal family. Its abbess at this time, about 680, was Abbe, sister of King Oswy.. As Bede tells it, the nuns of Coldingam were too given to a secular manner of life… “they occupy their spare time in weaving more delicate clothes with which to adorn themselves like brides, and make friends with visiting men. When the nunnery was accidentally dsetroyed by fire, Bede saw in this the manifestation of divine displeasure. Aldhelm uttered similar condemnations of worldly dress in writing to the nuns of Barking, founded by Bishop Eorcenwald of London for his sister. Excavations at the site have brought forward fragments of gold thread and some silver-gilt pins, which could have formed part of the elaborately decorated headdresses… women’s dress among the Franks and the English changed under the influence of Mediterranean and especially Byzantine models in the wake of the coming of Christianity”. A telling example of this is furnished by the so-called “Chemise of Sainte-Bathilde”, preserved in Bathild’s monastery of Chelles: a fragment of a linen shirt, with embroidery in four colours round the neck to simulate a necklace with a cross pendant from it. We cannot tell whether this garment really did belong to Balthild, though it would seem to date from her lifetime… the Empress Theodora, Justinian’s wife, is depicted wearing on ein the mosaics of San Vitale in Ravenna.”

p. 217 “The dissemination of Bede’s historical works in the Frankish kingdom provided food for thought and models for action in the mission field. King Alhred of Northumbria and his queen Osgifu assured Lul in 773 that “We have been careful to do as you asked about yourself and authority they are commended with everlasting memorial of writing and offered daily to God with the help of prayers. A bond of prayer … transcended space and time, had bridged not only the sea which divided England and Germany but also that other sea which divided the living from the dead… at some point between 765 and 774 King Alhred convened a synod which despatched another Northumbrian, the priest Willehad, across the sea. He worked initially in the north Frisian area where Boniface had perished. Later, in about 780, he was recruited by Charlemagne to work further east among the Saxons. When his work was interuppted by Widuking’s recolt he managed to escape … settled for two years of prayer and study at Echternach … presided over at this time by Abbot Beornrad, another Englishman … who was later to become archbishop of Sens and one of Charlemagne’s leading counsellors.”

p. 241 “from Ireland … St Brigit of Kildare. Although dates in the 5th century were later allotted to Brigit, it is practically certain that she never existed… Many scholars consider it likely that Brigit’s cult was the continuation of the cult of a Celtic fire-goddess. .. feast day on 1 February conincides with the pre-Christian festival of spring called Imbolg… the old Irish word erlam, “patron saint”, had the original meaning of “god of the tribe” or “tutelary deity”.

p. 247 “Columba’s grandest encounter on this journey took place at the court of the Pictish king Bridei (or Brude). The king’s chief magician – who was also his foster-father – was named Broichan. Columba had come to the Pictish court to seek the release of a captive Irishwoman, who to have occasioned these laborious journeyings and high-level diplomacy was probably a person of some considerable standing.”

p. 259 We now know that the practice of furnishing graves was maintained well into the Christian period. Among the Franks of northern Gaul, the Anglo=Saxons of eastern England, the Bavarians, and a little later the Slavs of Moravia, the men and women of the aristocracy continued to be laid to rest clothed, armed, bejewelled and equipped with the necessities of life in the Hereafter.

p. 261 At Eglwys Gwmyn in modern Dyfed, looking out over Carmarthen Bay, … stands a stone pillar commemorating in both Latin and ogham script a woman named Avitoria, daughter of Cunignos. It is difficult to assign even approximate dates to stones such as this, but the most expert modern enquirers would be inclined to place the inscription somewere in the sixth century. … We cannot be absolutey certain that Avitoria was a Christian .. however the feeling that what we seem to have … is an early Christian cemetery is strengthened by the widespread occurence of similar physical features in many more such graveyards in the western parts of the British Isles.”

p. 275 It is now clear that literacy among the laity in the 9th century was more widespread than once was thought, a tribute to the educational energies of the Carolingian reformers… a new emphasis on the non-Romance vernaculars for literurgical and homiletic uses (hymns, prayers, creeds, sermons etc)… We have works of Christian devotion composed for the use of the laity… Most remarkable of all, we even possess one such work composed by a member of the laity, the manual of advice for her son written in about 840 by a southern French lady named Dhuda. Such evidence tells us little directly about the quality of belief, but its mere existence and survival encourage the feeling that at least in some laity quarters Christian observance was taken seriously.”

p. 277 “Baptism gave life and salvation. .. Stephen’s biography of Wilfrid tells a heart-rending story of a mother who beought the bishop to baptise her dead son and thus “to save him from the lion’s mouth”… a rare and precious glimpse of a lay perception of baptism in the England of the 670s…. Infants could not receive the instructions which had traditionally preceeded baptism, nor could they make the renunciations and promises which were a part of the baptismal ritual. Sponsors had to act on their behalf. Hence the institution of godparenthood.”

p. 309 al-Andalus in the 850s “Flora’s story was particularly harrowing. She was another child of a mixed marriage, her father a Muslim and her mother a Christian. Her father died when she was very young and her mother brought her up a Christian. However, this had to be kept secret from her elder brother, who was an extremely zealous Muslim. Glora would later recall how difficult it had been to fast secretly in Lent. Eventually she ran away from home with her sister and the two young women took refuge in a nunnery. However, her brother tracked Flora down – we don’t know what happened to the sister – and handed her over to the authorities as an apostate. She was imprisoned, which was when Sabigotho met her. Refusing to renounce Christianity, Flora was executed in November 851.”

p. 343. “The geographical position of Bavaria meant that her relations with the Italian powers to the south were as significant as those with the Franks to the west. Agilolfing lorship reached deep into the Alps and intermittently beyond them, a force to be recokoned with by Lombard kings at Pavia, Byzantine officials at Ravenna and popes at Rome. The Bavarian princess Theodelinda married, around the year 600, two successive Lombard kings and was the mother and regent for another, King Adaloald… The last of the Agilofings, Tassilo III, also married a Lombard princess.”

p. 402 The medieval settlements in Greenland produced no native historians… We know just enough to sense a certain vitality in the Christian culture of the settlements during the 12th and 13th centuries. The cathedral at Gardar was rebuilt on a larger scale by Bishop Jon Smyrill, Jong th Hawk, whose episcopate fell between 1189 and 1209. It had glass windows and three fireplaces. The bones of a man who may have been Jon Smyrill have been excavated in the north transept. They were identifiable as the remains of a bishop by his gold episcopal ring and the crozier which had been placed across his body. This crozier had a finely carved head of walrus ivory, probably Icelandic work of the late 12th century. It has been speculated that it could have been carved by the celebrated Icelandic artist Margret hin haga, Margaret the Dextrous, who worked to commissions from Bishop Pall of Skalahoir, whom Bishop Jon Smyrill is known to have visited in 1202-3.”

p. 409 These 11th-century Danish bishops may have been, some of them, a roughish lot. Egilbert of Odense was an ex-pirate, Avoco of Roskilde was another drunk who met the same fate as the bibulous Henry of Lund. Christian of Aarhus was one of the leaders of a raid on England in 106970. One can readily imagine the reactions to them of smooth prelates like Fulbert of Cartres. Yet it was the lead given by these bishops that enabled the Danish church to become firmly rooted in its native soil”

p. 425 “As far as we can tell, Christianity entered Poland from Bohemia. It appears to have done so, as so often elsewhere, as the result of a dynastic marriage. In about 964 the Polish ruler Mieszko married Dobrava, the daughter of BoleslasI of Bohemia. It was a name of happy omen, commented Thietemar of Mersebeurg, airing his knowledge of Slavonic, because Dobrava meant “good”. She brough Christian priests and books with her to Poland, and soon the heathen husband was brought to god by his Christian wife. .. He established a new residence for himself at Gniezno (Gnesen) which had a chapel dedicated to St George. In this choice of saintly patron we might detect the influence of Dobrava, whose sister Maria was abbess of the nunnery of St George in Prague. … Mieszko’s second wife was a German girl of very high family, the daughter of Dietrich, margrave of the north-eastern frontier. The alliance was so important to both parties that she had to be hauled out of the nunnery of Kalbe to exchange a heavenly for an earthly bridegroom. Theitmar was shocked at this, though he admitted that she subsequently performed many Christian good works.”

p. 431 The abandonment by the Magyars of a nomadic way of life and the permanent settlement in the Pannonian plain was followed by the expansion of east-west trade through the region and the gradual consolidation of power in the hands of a single princely dynasty, the Arpads. It is a familiar pattern. This does not mean that conversion to Christianity would follow as the night the day; but we may, ny now, be unsurprised to learn that it do so follow. The earliest ruler of the settled Magyars to adopt Christianity was Geza, probably around 980. The adoption took the form – again, not unfamiliar – of simply adding the Christian deity to his pantheon of traditional gods. When his bishop taxed him with this Geza is said to have replied “that he was a rich man and well able to afford sacrifices to all his gods”, so at least Thietmar of Merseburg had heard. Theitmar had also heard tales about Geza’s wife [Sarolt], that she was a hard drinker, rode like a night and had killed a man with her bare hands. Bruno of Querfurt reported that Adalbert’s missionary dealings were more with her than his husband, because “she held the whole kingdom in her hands”. Thietmar knew her by a Slav name, not a Magyar one. He rendered it Beleknegini and tells us that in Slavonic this means “beautiful lady” (more acccurately, actually, ‘white lady’). Had Geza married into a Christian Slav family – like Mieszk of Poland – and this was one means by which Christianity got a toehold at the Magyar court? If so, then the coming of Christianity to Hungary was evidently a rather more complicated matter than the Passau version would have had it; or, for the matter of that, the Constantinopolitan version”.

p. 469 It is not often that we can witness the foundation of a parish. But … in the year 922 a church was consecrated in the name of St John the Baptist at the village of Mundarn in the district of Berga, high in the Pyrenees to the borth of Barcelona. It had been built on the order of a lady named Emma, who was abbess of the nunnery of San Juan de las Abadesas, Emma Barcelona, the daughter of Count Wifred the Hairy of Carvelona (d. 898) who had been the uncrowned king of the SPanish March (though nominally subject to the king of West Francia. Wifred had founded the nunnery in about 892 and installed his daughter as its first abeess, a familiar arrangement. Emma president over San Juan de la Abadesas for 50 years. Evidently an active and decisive woman, she devoted her considerable energies, among other things, to the orgnaisation of pastoral ministry on the monastic estates… whatever rural pastoral organisation had existed in the Romano-Visigothic period (if any) had been disrupted during the period of Islamic rule, which had come to an end only during Emma’s father’s lifetime and to some degree owing to his efforts… So she commissioned the building of the church at Mundarn and then invited the local bishop Rudolfo (or Ralph) or Urgel – who was her brother – to come and dedicate it…. She provided the new church with vestements and bookss: a chasuble, stole, maniple and alb; a missal, lectionary, psalter, antiphonal and a selection of ‘uplifting homilies from the holy Fathers of the Catholic church’… she also gave a house on the south side of the church as a residence for the parish priest together with various plots of land for his support” … On gets a sense, in studying these rare survivals, that setting up a new parish in Catalonia in the early 10th century was something that people knew how to do. It was not some unfamiliar new departure.”

p. 504 “Raiding brough Christian captives into Lithuania… A writer of the mid13th thought that the Lithuanian aristocracy would be easy to convert because so many of its members had been brought up by Christian wet-nurses and nannies. Foreign merchants brough theiir faith with them, just as they had done in earlier centuries to the ports of the north German and Danish coastlines. .. A complicated web of diplomact bound the Lithuanian ruling dynasty into the princely houses of Christendom. “

“Three Acres and a Cow” David H Haney

P. 19 “the Liberals supported the widespread establishment of small holdings, in opposition to the Tories, who represented the landholding class. As early as 1879, William Gladstone spoke of the need for “petite culture” in England, referring to the perceived success of the proprietary peasants in France. The chief figure behind this movement was Liberal Member of Parliament Jesse Collings, whose phrase “three acres and a cow” became a popular slogan. Beginning in 1887, Collings set in motion the passage of a series of Acts of Parliament designed to provide individuals with allotments and small holdings from which they could derive all or part of their income. This series of Acts culminated in those of 1908 1909 and 1920, which directed local county councils to procure and administrate allotments and smallboldings for either lease or sale, according to local demands. This was a highly political issue, with some politicians categorically denouncing the notion of small holdings as a viable economic solution. Published government reports from 1909-10 indicate significant popular interest, but a massive amount of small holdings was never provided, largely due to apathy and interference from government officials and the landed classes. (See maps etc Report of the Land Division for 1909 (Board and Agriculture and Fisheries)

William Booth of Salvation Army “succeeded. In raising £100,000 to purchase nine hundred acres of farmland and to set up operations next to the village of Hadleigh in Essex near the Thames Estuary,,, more land gradually acquired bringing the total area to more than 3,000 acres. While not entirely economically self-sufficient, the venture was by all accounts a success, as the primary goal was to retrain destitute down-and-out men. (In 1895 there were 350 men in residence.) The majority o the men trained at Hadleigh were sent to colonies overseas, as Booth had promised with Canada a preferred destination. But the outbreak of WWI marked the gradual decline of the British Empire, and the farm as well.”

”The landscape of the Dutch IJsselmeer Polders: Amsterdam and its food supply system 1930-69” Z Hemel

P. 128 “In 1941, when the general plan for the Southwestern polder was drawn up, the capital set up a Municipal Zuider Zee Committee… growing opposition to the large-scale technical works within the Dutch local history and nature conservation movements led to the Organization of a Preservation Day in Amsterdam held in September 1942,,, Fir the first time there was something that could be called a dialogue between the bureaucratic apparatus and town planners, landscape architects and preservationists… in 1940 Dudok developed a sketch in which the polder space was apportioned with great belts of wood, an unprecedented proposal, as it earmarked precious fertile land as forest area. Van Eesteren supported Dudok’s idea, not just for aesthetic reasons but because he thought it was ecologically sound: it prevented erosion, blocked the wind moistened the land, and offered shelter to useful birds and insects.”

p. 139 Although the Southwestern polder was never drained and Lelystad was build according to a somewhat different scheme (because the Dutch state considered Van Eesteren’s plan too bold and optimistic), most of the structure plan has been implemented. .. Food production on farms in the Ijselmeer polders ranks among the most productive in the world. ,, Even the introduction of a nature reserve of more than 56 square km between Lelystad and Almere – which some say happened by accident because nature took over when a planned industrial estate was no longer needed, – can be seen as the late fulfilment of the vision of Van Eesteren,,,, Beauty and function really coincided… and in 2-12, the new town Almere won the bid for the Florida and will host the prestigious world horticultural expo in the year 2-22. The MVRDV-designed plan for the expo proposes building a city that is literally green as well as ecological. As Windy Maas, one of the founders of MVRDV explains it will be a city “that provides food and energy, cleans its own water, recycles waste and holds a great biodiversity,,, Can this symbiosis between city and countryside offer essential argumentation to the global concerns regarding urbanisation and consumption?”

”From Beets in the Bronx to chard in Chicago,” L Lawson and L Drake

P. 143 “while general applauded as self-help and community activism, some geographers and urban studies scholars have exposed deeper political implications, questioning whether community gardens represent stopgap solutions that facilitate neoliberal policies or are emblematic of “rights to the city” Social justice discourse”

P, 145 “In the American city of the 1890s, gardening was an attractive solution for a range of economic, social and environmental concerns… the effort to engage unemployed workers in gardening for food and income, known as vacant lot cultivation associations. Starting in Detroit in 1894, the success of “Pingree’s Potato Patches” inspired charitable organisation in many other Us cities.. discourse primarily centred on the survival of individual families – allowing poor residents to grow a wide variety of food for household consumption, including food that could be stored for winter, and to sell surplus produce.

P. 148 Association for Improving the Condition of the Poor “the AICP report noted that gardening kept people busy so they could not organise or riot: “as long as US soldiers will shoot rioters, we need not fear an actual insurrection… [nonetheless] the idle man is still the dangerous one.”

p 152 WWII “agricultural experts considered gardening as a way to expand domestic diet options and improve nutritional outcomes. The importance of gardening was not just in the material production of food but also in the symbolic linkage of civilians and soldiers abroad, because “food will be one of our major weapons of war”. Campaigns thus promoted gardening in any available space, from backyards to public land and vacant lots, emphasising food production and an ethic of collaboration, collective welfare and national morale.”

“Transforming a Hostile Environment: Japanese Immigrant Farmers in Metropolitan California”

P. 198 Having developed irrigation for the region

S arid landscapes and a strategy for growing high-value speciality crops, California led the West in agricultural productivity by 1900. That year, more than 5.5 million thriving orange trees fulfilled the promise of California as an agricultural Eden, and the image of shiny-leaved, fragrant citrus trees was deployed by powerful marketing organisations to draw migrants from other parts of the US… developed as a type of industrialised agribusiness that specifically welcomed immigrants as long as they contributed to a cheap pool of farm labour. Out-of-work Chinese railroad labourers were the first major immigrant group… By 1882, when these workers represented up to 3,4 of Californian farm labourers, long-boiling, anti-Chinese organizing resulted in the Chinese Exclusion Act, the first major law restricting immigration to the Unite States. Yet landholders’ continuing need fir cheap labour opened the door to emigrants from Japan … between 1900 and 1910 when the Japanese population in California quadrupled to 41,356,,, men between the ages of 20 and 44 made up the majority of the first generation immigrants.. Issei leaders such as SAN Francisco-based publisher Kyutaro Abiko helped transform the vision of success for Japanese immigrants from that of temporary sojourner to rooted family farmer. Yet transitioning from a bachelor society was not a smooth process. Up to 1910, the dramatic gender imbalance in Japanese immigrant communities meant that Hapanese wives often lived in isolation in rural or urban setting surrounded by men, and often had to deal with harassment and even rape. When they fled their situation, Japanese newspapers frequently ran kakeochi (husband desertio) advertisements containing descriptions of runaway wives and their villainous lovers. But women looking to extricate themselves from unhappy marriages found that their status in an overwhelmingly male society also meant that new possibilities err plentiful in California’s early Japanese settlements.”

“How Tokyo invented sushi” J. Sand

P. 224 “the type most people would think of as ordinary sushi – can be dated through reasonably reliable sources to a restauranteur’s invention iOS the 1810s or 1820s in Tokyo (then known as Edo) although, as with most food concoctions, there is some fuzziness about what previcely was being invented. What the Japanese call sushi on the other hand, is a broader category of food and more ancient. The word simply means pickled rice.. mixing vinegar into cooked rice preserves it. Vinegared or salted cooked rice, in turn, makes a good medium for preserving other foods. In Japan and elsewhere in East and Southeast Asia, a variety of preserved fish dishes can be found that used cooked rice this way; it is likely that some date to prehistoric times. Typically the fish is laid on top or buried between layers of fermenting rice and pressed under weights for days, weeks or even years… Pressing removed the oil from the fish while fermentation of the rice, in essence, “cooked” its proteins… techniques for preserving proteins have special importance in the context of a peasant’s subsistence economy, in which people must ration their food supplies…. the simple nigirisushi, dependent on fresh ingredients, was an urban version .. by 1700 a population of 1 million … remarkable a city of this size could be effectively supplied with food when all transport relied on human and animal energy, and the regime severely restricted the use even of wheeled vehicles., ,, copious amounts of fresh fish, so fresh that some of it, at least, could be eaten raw. ,, rapid cargo boats that combined sails and oars brought fish caught in the outer bay and on the Pacific coast to the market… these boats were permitted to enter the bay without stopping for inspection at the guardhouse where other ships were inspected before entering”.

Paris is a land of plenty – kitchen gardens as an urban phenomenon in a modern-era European city (16th-18th century)

P. 274 The Maria’s were small plots of land intensively cultivated by market gardeners, who could rent or own the land.. during the three centuries of the ancien regime, the Masai’s attempted to hold out against urban expansion, but they were constantly pushed farther away, towards the outskirts of the city, as the built-up area advanced..when a road crossed a malaise that was then allotted, topamony my recalled the area’s market gardening past. Thus in the 18th century were laid the Rus de Maria’s, Rue des Terre-Fortes, Rue des Petit-Champs, Rue Nuevo de Petits Champs, rue du Pont auc Chou, Rue du Chenin Vert, Cul De Dac des Jardinieres, and Rue de l’oseille, remembering land use, gardeners and crops.

P. 275 population of about 604,000 As the population’s diet was mainly based on bread and soup, it was crucial for the authorities to ensure that the markets were supplied with vegetables for the cooking pot. (As is evident from the word’s etymology, the “portages”had to provide vegetables and herbs for the pot.) The ancien regime embraced a new enthusiasm for dishes made of fresh salad vegetables and fruits, and this was particularly so in the case of the elite by birth or wealth. Developed from the final decades of the 16th century to the early decades of the 17th, this new French way of cooking advocated early vegetables and lettuces, orprimeurs, and fresh fruits to be eastern as soon as they were ready or ripe, rather than dried vegetables and fruits for storage. The cooks also replaced exotic spices with native herbs – one of the most important of them was parsley, and so the culinery regime of the bouquet garni began..

P. 277 The fruit and vegetable garden was an integral part of the French cultural model that was developed under the Bourbons; therefore, the social spectrum of Parisians engaged in gardening was particularly wide, ranging from the highest echelons of the aristocracy to the market gardeners.”

P. 285 The choice of vegetables with very short period of edible ripeness, of growing early vegetables and of increasing the number of harvests on the ame plots of land throughout the year made possible the continuation of commercial horticulture in Paris… an ardent (about an acre) of Maria’s enabled a family of market gardeners to live from their work.. a significantly higher return on investment to fields sown with cereal crops or planted with grapes… in the 178-s the rent.. was.. 3 to 4 times higher… than in cereal-growing areas”.

P. 286 “Growing plants on layers of manure resulted in the stimulation of vegetative development due to the warmth produced by the decomposing manure and straw. Vegetable seedlings were planted in a layer of compost placed on top of a layer of animal manure … technique in common use from the 16th century onwards for the growing of cucumbers and melons. ,,, gardeners cleared away this urban waste free of charge and so they contributed to the cleaning of roads and streets.”

“Market gardens in Paris” S. Taylor-Leduc

P. 301 “circulars intelligent: Parisian waste returns as food.. today we would describe as an urban ecosystem. In the 19th century, such holistic systems fascinated city planners, politicians, economists, sanitation reformers, and utopian visionaries.. from 1858 to 1900, 1,6th of the area of Paris was sued to produce more than 100,000 tonnes of high-value vegetable crops annually.. remarkable productivity, unequalled by contemporary industrial standards,.. market gardeners were at the center, not the periphery, f 19th-century Oarisian urban planning and food culture.”

p. Emile Zola’s portrayal of the Carreau in The Belly of Paris remains one of the most evocative descriptions of vegetables in 19th-century literature.”