A bit more ANZAC biscuit history

A number of food historians have explored the humble ANZAC biscuit: that little oaty disc of Antipodean crunchiness or chewiness (Kelley, 2022a, 2022b; Supski, 2006; Terzaghi, 2024). While I don't mind them either crunchy or chewy, apparently it is the addition of "self-rising flour and soft brown sugar [that] makes them chewier; [while] pressing them down during baking makes them thin and crispy" (Kelley, 2022b, p. 239). Useful to know.

Kelley notes that ANZAC biscuits can be found in the homes of Antipodeans year-round (2022a), but in Australia they seem to be more of an ANZAC Day treat, specifically sold for, and served on, 25 April (Kelley, 2022b; Supski, 2006); as culturally entwined with Australian war commemorations as Christmas pudding is with 25 December, hot cross buns with Easter, or cake with birthdays. They are a "food [which] connects us deeply to our society; [that] provides a sense of place" (Supski, 2006, p. 52). The ANZAC biscuits themselves are regulated in Australia, requiring them to "generally conform to the traditional recipe and shape" (Kelley, 2022b, p. 239). There is strong cultural protectionism at work here.

There are three ANZAC biscuit origin legends (Supski, 2006): firstly, "that soldiers baked the biscuits at Gallipoli"; secondly, "that the recipe [was...] devised at the 1st Australian Field Bakery" in the war zone; thirdly, "women in Australia created the recipe" either late in the war, or to commemorate it afterwards (p. 53). The third legend seems the most realistic. Made from "bicarbonate of soda [stirred] into melted butter and golden syrup, then add[ed] to a mixture of oats, flour, desiccated coconut, and sugar" (Kelley, 2022a, p. 765), illustrates neither the ingredients nor the cooked biscuit could have travelled far without going rancid. Butter in the heat of the eastern Mediterranean or Turkey is unlikely. The third option seems to have created a "cultural narrative that has gained permanence in the public memory [as an] invented tradition" which "links powerfully with women's role on the home front" (Supski, 2006, p. 53).

 I particularly like the idea that "where the pavlova divides us, the Anzac unites" Australians and New Zealanders (Kelley, 2022a, p. 764) where an Andipodean "societal memory is made through repeated, performed, and embodied rituals" (Terzaghi, 2024, p. 4, citing Connerton, 1989). Like Australia, in New Zealand we have ANZAC biscuits all year round, but I do feel that ANZAC Day and the biscuit are more interlinked in Australia than in New Zealand. In Australia, the biscuit tradition has been "repeated, year after year for over a century, and because [Australians have engaged] in these rituals, this greater narrative [of honouring the fallen] is made real" (Terzaghi, 2024, p. 4). 

Regardless of which country we stand in, we eat to remember those who did not come home. 

Sam

References:

Kelley, L. (2022a). Biscuit production and consumption as war re-enactment. Continuum, 36(5), 763-775. https://doi.org/10.1080/10304312.2022.2106357

Kelley, L. (2022b). Chapter 18: Everyday Militarisms in the Kitchen: Baking Strange with Anzac Biscuits. In B. M. Forrest, G. de St. Maurice (Eds.), Food in Memory and Imagination: Space, Place and, Taste (pp. 239-252). Bloomsbury Academic. https://doi.org/10.5040/9781350096189.ch-018

Supski, S. (2006). Anzac biscuits — a culinary memorial. Journal of Australian Studies, 30(87), 51–59. https://doi.org/10.1080/14443050609388050

Terzaghi, A. (2024). Myth, Memorial, and the Making of a Nation: The ANZAC Legend in Australian Culture. [Honours thesis, Syracuse University]. https://surface.syr.edu/cgi/viewcontent.cgi?article=2693&context=honors_capstone