In the conversation about terroir in spirits, rum arguably has a stronger position than most. There are numerous cane-to-bottle rums and many more with a credible claim to the dictionary definition of the term typically associated with wine. However, as is often true in the rum world, this isn’t an open and shut case. “Wherever unique spirits are found I think there is an opportunity to discuss the influence of terroir on the liquid,” Mitch Wilson, Black Tot Global Brand Ambassador, says. “How people interpret terroir in wine versus spirits is often different – wine terroir focuses on transmission of flavour from the land and the region into the final product. Spirits can be a much broader interpretation of terroir – here we often look at local ‘method’ and ’savoir-faire’ or know-how – how the local traditions together with production choices of the distiller and blender help to create a sense of identity in the final spirit.” Foursquare Master Distiller Richard Seale picks up the point: “Terroir is an interesting question in rum and you will get a different answer in different rum producing countries.” At the Barbados distillery, Seale ferments with added cultured yeasts in one section and pure cane juice natural fermentations in another. When it comes to the latter, Seale says “terroir in the traditional sense of the word is everything”. “The rum depends on the year of harvest, the time of harvest and the field from where it is harvested. It is 100% natural input. [There’s] not even a cultured yeast to give us some consistency or predictability,” he adds. Daniele Bondi, Export Manager at Hampden Estate's global distributor La Maison & Velier, is a staunch believer that terroir exists in rum and is perplexed by any arguments to the contrary. “I never understand when people think that spirits don’t preserve the characteristics of the fermented wash,” Bondi says. “Obviously, the terroir is respected and expressed only if the whole process of production is carefully preserved.” Wilson says sugarcane juice-based rums are undoubtedly the best examples of terroir in its “classical interpretation”. “Their flavour is almost entirely dependent on the local raw material used, and helps illustrate the vast array of differences between different genus of sugarcanes,” he explains. “Sugarcane juice is not easily transportable – when cane is crushed, the natural yeast on the outside of the cane is immediately brought into contact with the fermentable sugars in the juice, meaning fermentation happens spontaneously within a short period of time. This tends to encourage much more local distillation, often on the same estate where the cane is produced, allowing us to more easily focus on environmental terroir in these specific regions.” He says the fact rhum agricole, as well as their sugarcane-spirit cousins clairin and cachaça, are often found unaged means they are excellent examples of terroir. The purity of the raw material is preserved all the way through to distillation and ultimately glass. The climate of ageing has an enormous impact on terroir, according to Seale. He points to the fact a rum will age very differently in Martinique, which is approximately 140 miles away from his distillery in Barbados. Bondi says this crucial stage can negate terroir entirely. “If a product is aged far from the rest of the production, terroir doesn’t exist anymore.” This is something Dictador has played with in its 2 Masters series. Creative Director Ken Grier says rum, arguably, has a more diverse terroir influence than any other spirit category and this is about the influence of culture rather than soil. “Simplistically, the role of the original colonists has the biggest influence on rum production,” he explains. “The rhum agricole style found in ex-French colonies is derived from the juice of the sugarcane. In former British colonies like Jamaica the predominant style has been pot still, drawn from molasses. Ex-Spanish colonies have been more about column stills and finally Cuba is a tapestry of styles. Of any spirit, rum really reflects the history of the place where it is produced.” Sugarcane honey is used as the spirit base for Dictador. A blend of column and pot still rums are matured in oak casks on the coast by the Caribbean Sea. Grier says these factors all contribute to a particularly elegant, well-aged and complex rum. For the 2 Masters series, Dictador laid down between 10 and 20 casks with prestigious partners from the spirits and wine world. The rum was transported for maturation in the partners’ warehouses to benefit from their terroir, according to Grier. From there, the partners have the creative freedom to choose, in conversation with Dictador Master Blender Hernan Parra, which age and style of rum to use and what to do with it. These partners have included the likes of Glenfarclas, Royal Tokaji and Niepoort. The Royal Tokaji project, for example, took a 1977 rum and matured it in 12-year-old 300-litre Zemplen barrels for seven months in Hungary. These barrels had previously been used to age the producer’s 2016 Tokaji Aszu 6 Puttonyos.
 While there is a general consensus about ageing and sugarcane-juice rums, there is less accord when it comes to the role of molasses in the terroir conversation. “Molasses tends to be a fairly homogenous product,” Seale explains. “When discussing the contrasting styles of molasses rum from Barbados and Jamaica, the terroir element is more about the process and the know-how and less about the agricultural input. Much like a lot of Scotch whisky in that sense,” he explains. The decline of sugar production in many regions has understandably presented a problem when it comes to supply and demand. For this reason, many distilleries have resorted to importing their molasses. The same is true of grain in Scotch whisky production, which is often where the wheels come off in the debate around terroir in whisky. “It might be tempting to consider molasses-based rums as lacking a sense terroir (certainly in the wine sense), but this would be unfair,” Wilson says. “I’d be tempted to bet that given the opportunity to taste a line-up of single origin molasses from around the world that there would be enough variety to contribute to the idea of local terroir.” Ultimately, he says, it’s down to the producer at each stage of the production process to decide to what extent to allow the terroir to influence the final liquid. And, lest we forget: their savoir-faire. Explore all rum or read more Editorial 

The concept of terroir in spirits is a comparatively new one. And, in the case of rum, takes on a very different meaning to wine. Holly Motion explores

Exploring the comparatively new concept of terroir in spirits via the lens of rum – and how it takes on a very different meaning to wine. 

Exploring what terroir means in the rum world

Rum: the raw deal

It is hard to write the history of the future, but I hope that I am on safe ground when I say that the global pandemic of 2020 will be the defining event of the early 21st century. I say ‘hope’ because God help the human race if there is anything more defining waiting around the corner. By saying as much, I do not in any way diminish the other spectres that have haunted the dawning decades of the third millennium: among them mankind’s age-old companions, intolerance, religious fundamentalism and greed. Nevertheless, the pandemic has humbled humanity in a new and special way, combining our oldest foe, disease, with swift, easy, international travel – until recently one of the most central aspects of our technical and cultural advancement. Death and destruction, like everything else in life, are neither evenly nor democratically apportioned. Nevertheless, there can be few, if any, people on the planet whose lives have been untouched. Maybe there is a tribe of rainforest-dwelling Pygmies, cut off from what we hubristically call civilisation and which continues to exist in a state of prelapsarian Stone-Age ignorance. But the rest of us have been simultaneously confronted by our mortality, the fragility of our lives and, in many cases, the vacuity of our dreams. We reacted in different ways, retreating into what we found comforting. Some (yes, you, David Geffen) used social media to let the world know that they were safe on their yachts. Others explored the restorative powers of one of the most fundamental and symbolically domestic of rituals: baking bread. My own reaction was somewhere between these two poles. Within just a few days of the pandemic being declared in the UK, I had taken to the virtual airwaves with films – exquisitely directed by my younger son – of me smoking cigars with my elder son and dilating on the joys of the fragrant blue smoke of Havana cigars. Trivial perhaps, superfluous almost definitely, but to me immensely significant. It is hard to express the emotional impact of this activity without resorting to cliché, but then clichés tend to be clichés because there is an element of truth in them. And while the term ‘intergenerational male bonding’ is an arid form of words that traduces the emotional value of the experience, it also begins to explain its worth. But more than just finding a new way of communicating with my children, I like to feel that I am passing on something from which they can derive satisfaction; I was first inculcated into the world of the cigar by my stepfather-in-law – who splendidly encapsulated the appeal as being “the feeling of well-being” derived from learning how to wield this refined instrument of pleasure. Pleasure and well-being are the inspirations of these broadcasts (as I rather self-consciously, antediluvially, call them), and to my surprise they established a moderate but relatively enthusiastic following. Given that I am old enough to have children in their 20s, I am also old enough to regard the idea of using a telephone to make a home movie that has no actual physical presence, and that can be viewed via another intangible medium, as being pretty close to witchcraft. I find it remarkable that as many as 15,000 people – most of whom I have never met, living I know not where – tuned in to watch two men in slightly extravagant clothes (we wore safari suits, cowboy outfits, boating blazers, dinner jackets, business suits and tweeds) set fire to tubes of tobacco and try and convey a sense of the flavours they were tasting. But more than a degustatory sensation to be relayed, it was, in its way, an act of cultural transmission that in its essence is not very different to the role of say, indigent troubadours that wandered the courts of 12th and 13th century Provence, or the griots of the Mali empire of the 14th century, telling stories of noble exploits of the past. As we sat amongst its fragrant swirling wisps and gossamer tendrils; the sacred smoke of the cigar would unlock the past and liberate fragments of memory from wherever it is that memories are imprisoned and presumed forgotten. As we shared the flavour and the experience, recollections of my visits to Havana over the last quarter-century would be summoned unbidden – oxymoronic though that may sound. I remembered names of rollers, long conversations with factory directors and days spent in the fields of the plantations. I recalled meeting an ancient torcedor who had started work as a child and he remembered rolling cigars for Winston Churchill. I was reminded of a long afternoon spent on the terrace of the simple home of the late Alejandro Robaina, the Cuban tobacco farmer, whose time-furrowed face would give the pachydermic features of W.H. Auden stiff competition. He sat in his rocking chair and retrieved his own memories of how the climate had changed over the course of a generation, and of the taste of his first cigar, enjoyed before the age of 10 during the 1920s. However imperfectly, I was able to transmit these memories to my children in a setting and an atmosphere that made those memories theirs too. It is the associative power of the cigar to stimulate memory that raises it beyond the mere intake of nicotine, and instead elevates it to the level of a cultural activity. Proust had his madeleine and I have my cigar. I pick the cigar because it has been a personal comfort during a difficult time, but the same can be said to be true of any skill-laden and ritual-rich activity that is passed from generation to generation. I enjoy traditionally made clothes and I find the idea appealing that many hands contribute to the making of a single garment. It may be better-made than its ready-to-wear counterpart, it is likely to last longer and fit better – but these are only the tangible aspects. At the risk of sounding pretentious, there is what one might call a spiritual element to having clothes made. There is something uniquely appealing about clothes that have been made only for you and it is an appeal to which I succumbed almost 40 years ago. I first got into having clothes made for me long before I could afford it, when, as an undergraduate at Oxford, I fell under the spell of a charming old tailor called Stamp, Mr Stamp to his friends. He was a fabulous old boy with a shop on Broad Street, or The Broad as I believe we were encouraged to call it at the time, just down from Castell where he had started as an apprentice half a century earlier during the 1930s. He made me a pair of trousers, a blazer and few other items including several remarkable waistcoats. One of the best moments came when I took in a 50-year-old, double-breasted waistcoat for him to copy. He looked at it, examined a label sewn into the underside of the backstrap, peered at the stitching around the buttonholes, and then told me that the garment had been made for a well-known Spitfire test pilot, gave me the price of the fabric per yard in 1936 and – most impressive of all – informed me of the name of the man who had stitched the buttonholes.  My first shoemaker Eric Cook also beguiled me when he took a look at a pair of Lobb correspondent shoes, turned them over and was able to identify the man who had finished them because of the slightly elliptical curvature of the heel and the spacing of the nails.  For me, such knowledge is just as impressive as that of the connoisseur who can identify a long-lost masterpiece by examining the brushstrokes and the state of the canvas or wooden panel on which the paint was laid. But, unlike the admiration of an acknowledged masterpiece by a globally renowned artistic genius, the quality of such pleasures is more personal and, arguably, more meaningful. It was Franz Liszt who said, “A good Cuban cigar closes the door to the vulgarities of life,” but the same is true of the contemplation of a well-sewn buttonhole, or the anglage of a well-finished watch movement. Such pleasures may be only fleetingly experienced, but I would argue they are all the more precious for their intimacy: watches and clothes are worn on the body, the cigar is consumed – becoming in some way part of the body and stimulating the mind. These are things that ornament life, that raise the quotidian to the memorable and that transcend the disagreeable nature of too much of life today. I suppose that this is what is meant by ‘luxury’. I had been hoping to get to Paris to catch an exhibition, at the Musée des Arts Décoratifs, devoted to the controversial subject of luxury, mounted under the aegis of my friend Pierre-Alexis Dumas, creative director of Hermès, who understands the field better than most. “While the luxury object resists definition by any single concept, drawing instead on shifting, eclectic visions, we might nonetheless agree that it possesses one distinctive characteristic above all others,” he told me. It is, he believes, “an object we keep, respect and cherish, one that archaeological discoveries across the globe reveal as speaking timelessly to us, its human power undimmed, resonant with distant emotions. Today, at a time when luxury seems to hold omnipresent status, in the media and in social networks, it is perhaps pertinent to recall that the luxury object is precisely one that is preserved and passed on – a magnificent, enduring conduit of culture and knowledge, bearing witness to human ingenuity.” The overuse of the word ‘luxury’ has led to its trivialisation, but there is a sense in which the pandemic has helped me transmit to my children something of my view of its true meaning. In a world of ever abbreviated communication, the chance to spend time in contemplation of what I love with those I love has been a gift – and the suspension of the ceaseless restless turmoil that we regard as normality, has shorn many so-called luxury items of their status-conferring function, allowing us to see them for what they are, to winnow the impostor from the authentic. I hope that I have conveyed, however clumsily, what it is that I appreciate, and uncovered something of the culture and values that make them important to me. My sons are fascinating people, their company is genuinely instructive for me, I see things anew through their eyes and this in turn has added further richness to life’s pleasures: not just appreciating the intrinsic qualities of, say a cigar or a suit, but in enhancing that appreciation by seeing it reflected in my children. It is a powerful combination of culture, emotion and enjoyment. Whether a vessel of personal memory, a conduit for the great values of humanity, or a bulwark against the deadening combination of fear and tedium of recent months: the superfluous, to misquote Voltaire ever so slightly, has seldom been so necessary. This article was originally published in FONDATA, Issue One

Writer and author Nicholas Foulkes considers the notion of transmitting cultural knowledge and enthusiasms from one generation to the next – and how finding joy in the seemingly trivial details of the objects he values has brought him closer to his sons. 

Photography by Julian Broad.

Nicholas Foulkes considers the notion of transmitting cultural knowledge and enthusiasms from one generation to the next.

FONDATA: Foulkes & Sons 

Foulkes & Sons  

Exploring the world of eaux de vie with artisan distillers who are elevating the ancient harvest ritual to the realm of alchemy

Exploring the world of eaux de vie with Rochelt, Capreolus, Domaine Roulot and Capovilla, who are elevating the ancient harvest ritual to the realm of alchemy

FONDATA: The quest for distilled perfection - eaux de vie

Fruits of wonder: the quest for distilled perfection

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