High up the hill in the shadow of Oaxaca’s famed archeological site of Monte Alban is a humble comedor on a dirt side street down the hillside from a paved access road. Carefully make your way down a curved, steep stairway cut into the hill to find the simple kitchen of Cocina Pre-Hispanica con Fogon where Vicky Hernandez teaches about the origin of Oaxaca food. Simple yet complex, organic and healthy, flavorful and rich with tradition.
Carol, who has known Vicky for years, arranged this cooking class for her daughter and her daughter’s fella. I tagged along. While I used to own a gourmet cookware shop and cooking school, there is always more to learn, especially about the roots of Oaxaca food. Moreover, I remember meeting Vicky six years ago when she taught her first cooking class in Carol and David’s miniscule kitchen on Huzares.
First, what is a FOGON? This is the adobe mud table-height cooking stove fueled by wood and topped with a clay comal (griddle) that is nixtamalicized (coated with white calc so the corn doesn’t stick).
Mamela with yellow corn masa, beans, cheese, salsa verde
We start the morning at 8 a.m. Vicky picks us up in the Historic Center where Carol lives, hiring two taxis to ferry the four of us and her to Abastos Market first to do the shopping. Central de Abastos is one of the largest market in Mesoamerica. It is a maze, a warren, a hub of everything Oaxaca — food, drink, pottery, clothing, animals and feed. The uninitiated can get lost — easily. It is best to follow an expert like Vicky, who led us to her favorite organic vendors.
Vicky at Abastos Market, smelling a lime for ripeness
On the cooking class menu today are memelas, sopa de guias, quesadillas with squash blossoms, chicken with mole rojo, atole — all traditional pre-Hispanic foods. So we gather ingredients, wending our way through narrow aisles just as the market vendors start to set up shop. The bustling begins.
Vicky shopping for ingredients ts
We are like ducklings and somehow, we end up on the other side of the market only to exit to find the taxis waiting for us on the street. We climb in and begin the drive up the winding Monte Alban hill.
Cheese vendor, Abastos Market
The day is starting to heat up but the hillside shade keeps us cool. We start off with traditional sweet bread to dunk into a cup of steaming cafe de olla (sweetened coffee flavored with cinnamon). On the table are plump cobs representing different pre-Hispanic colors of corn. Vicky asks Becky to choose which color corn to use for the memelas, and Becky points to the red.
Chicken vendor, Abastos MarketBecky and Tyler with Chipil
Vicky puts the corn kernels into a pot on the charcoal burner and adds calc. Corn needs human intervention to eat. The corn soaked and cooked in calc will soften the hard protective shell, making it edible. Then, the grinding begins. For speed, Vicky uses an untraditional hand-cranked grinder instead of a metate (original stone grinding platform).
Nixtamalization, corn cooking in the olla
We learn that corn soaked in ash is used for corn beverages like atole and tejate, while corn soaked in calc is used for food preparation. We learn that pre-Hispanic cooking translates to using only natural materials: clay, wood, calc and ash, and native plants.
Vicky’s mom preparing a mamela
The memelas are the best I’ve eaten, smeared with bean paste and topped with Oaxaca queso fresco (the crumbly local cheese). The corn base is shaped into a huarache (a shoe). The native red corn turns blue in the cooking. It is crunchy, nutty, filled with flavor. Corn and beans combined are an excellent protein source.
Sopa de Guías ready to eat
For the sopa de guias — squash vine soup — three local herbs are needed: chipil, chipiche and piohito. The base is water to which is added small round squashes called calabacitas that are quartered, squash blossoms (remove the stamens), shredded squash vine leaves, and 2” cut sections of the vine (thick outer strings removed like you do with celery stalks). Nothing of the plant goes to waste. We set about stripping the leaves and flowers from the chipil stalks, careful not to add the seed pods.
Vintage Molcajete with salsa, plus ingredients for quesadillas
Next comes the herb epazote. This very aromatic green is used to flavor beans and squash blossom quesadillas. We use quesillo for this, the Oaxaca string cheese. Don’t be skimpy with the cheese! Vicky tells us epazote is also used as a tea to kill parasites and to eliminate gas and bloating when added to beans during cooking. She a scrambled egg sandwich with epazote and chopped onions is the best.
Tyler consuming a quesadilla
The mole rojo, the red sauce for the chicken, is started by cooking together roasted, skinned organic tomatoes and two tablespoons of vegetable oil, then adding two cups of chicken broth. Once this is combined and cooked, we add about one cup of mole paste Vicky bought in the market earlier. Later, we eat this slathered over a piece of cooked chicken, scooping up the sauce with pieces of tortilla. Yum.
Chicken slathered in mole rojo
Kitchen accoutrements are basic: a molcajete to make the salsas, a metate to grind the corn or cacao, a clay olla or cooking pot, a comal (griddle) on which to cook the tortillas. For the salsa to accompany the Sopa de Guias, Vicky puts sliced onion, lime juice, salt and chiles de agua in the molcajete her father made 50 years ago, smashing all the ingredients together. Aromatic and flavorful. If you can’t find chile de agua, you can substitute jalapeño or serrano chiles.
Vicky and Carol go way back togetherTomatoes roasting on bed of charcoal
We sit to eat at a table in the humble comedor with views of the mountain above and the city below. The sun is shining and we are satisfied. At the entry, Vicky’s mother prepares an order for customers at the next table. I sip the hot atole. It is the best I’ve ever had, a rich corn liquid punctuated with small particles of floating corn. I ask to take home the corn residue left after squeezing the liquid through the gauze cloth. I’ll use this to add crunch to my homemade, gluten-free biscotti. In Italy, the residue is what makes polenta. Mexico, the source of corn, provides sustenance around the world.
View from the comedor
When we finish, we walk to the crossroads a short distance from the comedor and hop on a new Oaxaca city bus that takes us back to the zocalo in the historic center I. 20 minutes. Cost: 8 pesos or 40 cents.
Bus to town
Note: Class is taught in Spanish. If you need translation, Vicky can arrange for a translator to be there with you.
How to find Vicky Hernandez:
Telephone: 52-951-396-2621
email: vickyher70@gmail.com
Instagram: cocinaprehispanica
Reserve class with linktree — linktr.ee/cocinaprehispanicaoaxaca
Website: cocinaprehispanicaenfogon.com
Cost: $1,800 pesos per person cash for a 5-hour experience
Four stuffed and satisfied people
Highly recommend for great food and culinary education.
Posted onThursday, December 12, 2019|Comments Off on Recipe Redux: Nicuatole with White Corn Meal, Oaxaca Tradition
I served the nicuatolerecipe I made and published last week to my Zapotec friend Janet. She said it was good, very good, but it wasn’t the traditional nicuatole recipe she was used to eating here in Teotitlan del Valle. The traditional cooks of Oaxaca use white corn, not comal (griddle) toasted and ground yellow corn, like I used. I confess, it’s what I had on hand for the cornbread and I didn’t know the difference until now!
December 12 is the feast day for the Virgin of Guadalupe in Mexico. I’m celebrating Lupita by going to a Virgin Play Day, where a bunch of us will make something related to the pre-Hispanic Goddess of Corn who is the syncretic icon more popular than the Virgin Mary or Jesus. I want to bring nicuatole to contribute to the potluck and I want it to be just like its pre-Hispanic origins.
This is a dessert I’m fond of for many reasons. It is corn. That means, it’s gluten free. I use almond milk instead of cow milk. That means it’s dairy free. (I imagine one can also substitute other nut and plant milks, too, but I think coconut milk will give a distinct flavor that will alter the taste.) This dessert is comforting, creamy, like pudding, eaten with a spoon it is almost like a mousse.
In my research, I could not find a specific recipe for a white corn nicuatole. So, I watched some videos that came up in the search — all in Spanish, and all with no measurements of ingredients provided! Traditional cooks here make food like their mothers and grandmothers — by touch, sight and consistency. Great, but not good enough for the precision we need in the USA.
White corn ground at my neighborhood mill (molino)
Receta de Nicuatole de Maiz Blanco — Las Delicias Lupita, this is a high-calorie treat that uses whole milk and condensed sweetened milk. As we would say here, muy rico. This is fun to watch to see how great food comes from humble kitchens. No measurements. I made up the recipe below from just watching and from making the previous recipe. Here, I’ve added specific measurements.
Norma’s Nicuatole Ingredients
2 cups white corn, ground fine
4 cups of water
1 cup of almond milk
1/2 to 3/4 cups of white cane sugar
4 pieces of stick cinnamon, broken or 1/4 t. ground cinnamon
2 T. sugar colored with red food coloring
Directions:
Combine 2 cups of cornmeal and 3 cups of water in a blender and process mixture until smooth.
White cornmeal and water in blender
Note: I bought whole kernel, organic white corn that had been dried, from a puesto (stand) in the Teotitlan del Valle village market. One kilo. I’m certain it was grown on local land by her family. I then took the corn to my corner molino (mill) where the kernels were ground into a fine meal. I told them I wanted it to make atole!
Pour water/corn mixture through cheesecloth or a fine sieve to filter out any large corn particles. If you buy commercially prepared cornmeal, you probably won’t need to do this step.
Pour filtered liquid into stainless steel saucepan or heavy clay cooking pot. Put pot over a heat diffuser and turn heat to medium. Add remaining liquid and stir. Add sugar. Stir. Add cinnamon. Stir. Cook over medium heat, stirring occasionally for the first 15 minutes. Turn heat to low, and then stir constantly for the remaining 30 minutes (45 minutes cooking time total). I set my timer to stir every 5-7 minutes until the last 10 minutes of cooking time, making sure the bottom doesn’t stick to pot.
Mixture will become the consistency of heavy cream, then thicken to a consistency of heavy porridge like Cream of Wheat. When you stir and see the bottom of the pan, you know it is done. Watch the video to see the proper consistency.
Pour the hot corn mix into a square pan. Let it cool. Top with colored sugar and refrigerate. Prepare 12-24 hours in advance to chill sufficiently so that it is firm and easy to cut into squares.
Serves 8-12, depending on portion size.
Here is another nicuatole video to tickle your taste buds for a smaller batch, but it uses GMO corn. Substitute organic.
It’s December 11 and almost 9:00 p.m. in Teotitlan del Valle as I write this. The cojetes (firecrackers) have started. There is a full moon, the last of the year. On December 12, the Dance of the Feather, Los Danzantes de la Pluma, will honor the Virgin of Guadalupe in the church courtyard. Take a taxi and come on out to join the festivities. Maybe there will be nicuatole, too.
Teotitlan del Valle traditional cook prepares nicuatole
February 2, or Candlemas, is celebrated throughout the Catholic world as the end of the Christmas season. It marks the 40 days after the birth of Jesus, when Mary goes to the Temple in Jerusalem to purify herself.
In Hebrew tradition, this is the mikveh ritual bath. In Catholicism, it has become embedded in the cyclical annual calendar that marks the story of the birth, death and resurrection of Jesus.
Who could resist this one? Reminds me of papier-mache masks in Venice, Italy
In the mask-making village of Tocuaro, just outside Patzcuaro along the lake, master wood-carvers make masks depicting the devil. The masks become part of an elaborate costume for Candlemas re-enactment in the church courtyard on February 2, starting at 5 p.m.
Elaborate, wood carved mask with embellishment
The re-enactment is like a play that depicts the forces of good and evil. The hero Michael Arcangel fights and slays Lucifer, represented by three devils, forever banishing them from earth to the underworld. The masks and costumes are elaborate and scary, especially for children.
Getting his mask fitted
During the conquest, throughout Mexico, priests from the Dominican, Franciscan and Augustinian orders, integrated Catholic rites with indigenous practices. This is called syncretism.
Mask-maker Maestro Felipe Horta, TucuaroThis guy is scary — elaborate costume with horned mask
Candlemas marks the end of winter and the beginning of the planting season when days begin to lengthen and the earth warms for plowing. In ancient times, this was signaled by the alignment of the stars of Orion.
A whirling Lucifer with eagle wings spreadLucifer and the shepherds
With the conquest, the agricultural cycle aligns with the Christian calendar and the beginning of Lent. Spiritual forces of light prevail and overcome darkness, allowing the “light of Jesus” to enter the world.
At the 40-day mark, Mary brings baby Jesus to the Temple for the priestly blessing, bringing candles for the altar. Hence the name Candlemas. The term Pastorela refers to procession of shepherds who accompany her. This officially marks the end of the Christmas season and the beginning of the next cycle, the Easter season.
We learn all this through our Patzcuaro guide Jaime Hernandez Balderas as our Michoacan Folk Art Study Tour participants enjoyed an afternoon with famed mask-maker Felipe Horta and his family before going to the Pastorela at the church.
Why is February 2 called Tamale Day in Mexico?
In Europe, bread is the offering. In Mexico, it is corn. Let’s go back to Christmas and January 6, Three Kings Day or Epiphany. Every family celebrates by eating a piece of Rosca de Reyes. Hidden inside is a baked-in plastic figure of baby Jesus. Whomever gets the little doll is blessed with providing tamales for the entire family on Candlemas. Sometimes, this requires feeding several hundred people. So, now, we can find eight or ten figures baked inside the large round loaf to spread the expense.
Rosca de Reyes, Teotitlan del Valle, OaxacaElaborate eagle and serpent cape worn by a Lucifer
Day of the Dead altar honoring our Dad, American Federation of Teachers strike for fair wages, 1960’s, Los Angeles. Selenium filter a la Ansel Adams.
We just finished a week of publishing a Day of the Dead Photography Challenge over at the Facebook site I manage, Mexico Travel Photography. You might want to jump over there to take a look at some amazing shots of this spiritual celebration of life and death. Consider joining and participating if you are not already a member.
Preparing the grave with flowers, fruit, nuts and prayers. Teotitlan del Valle, Oaxaca.
What everyone loves about Mexico is her vibrant color. Everywhere. Dia de Los Muertos is a celebration of life and death. There is nothing more vibrant than the flowers that adorn altars and grave sites, market life and costumes.
4 crosses on family plot where generations can be buried 10 years apart. Copper filter.
A friend asked me today, what is Muertos? Is it like Halloween? My answer is definitely NO … and SORT OF.
Cloth imprinted with Day of the Dead theme for decorating.
Here is my short-version explanation: When the Spanish came to Mexico in 1521, they co-opted an indigenous ancestor worship tradition (Day of the Dead) and overlaid it with All Saints and All Souls Day observations. All Saints’ Day begins with All Hallows Eve, or Halloween with deep Catholic religious and spiritual tradition.
At Amate Books on Alcala, a selection of titles on Muertos, Oaxaca city.
All Souls’ Day commemorates the faithfully departed and is most closely linked to the death and resurrection of Christ.
Skulls in the market. Most altars have some form of them.
The Spanish were very smart conquerors. Rather than obliterating the religious practices of indigenous people, they integrated observances to make conversion much more palatable. It is possible that Muertos was celebrated during another time of year. As with most other rituals, it moved to coincide with a Catholic feast day.
Sitting in mourning and reflection. Teotitlan del Valle, Oaxaca, Mexico.
Before the Spanish conquest, Dia de Los Muertos had no link to Halloween. In recent years the US images of pumpkins, witches on broomsticks, black cats and gauzy synthetic cobwebs have migrated across the border as Mexicans born in the USA visit their family in cities and villages throughout the country. We see this blending of commercialism and ancient tradition throughout Oaxaca.
Calavera (skeleton) sculpture, chiseling stone, San Pablo Cultural Center, 2015
I’m editing my photos first using Lightroom, a Photoshop editing tool. Then, I convert these photos to SilverEfex, a free black and white software editing tool now owned by Google. It’s easy to download. You can choose filters, film type and manipulate the histogram if you wish. I’m having fun with it and wanted to share what I’ve done with you.
Flowers in the form of a cross, covering a gravesite. Teotitlan del Valle. Intentional?
In case you are interested it takes me from 2 to 4 hours to make a blog post. This includes selecting and editing the photos and then writing the text (or vice versa!) Thank you for reading and following.
A new temporary special exhibition at the Palacio Nacional (National Palace) on the Zocalo in Mexico City features hundreds of hand-made masks from towns and villages throughout Mexico.
This is the same building that houses Diego Rivera murals, so if you go there soon, don’t miss this. Enter on side street through security, go to second floor.
I returned on my last day in the Federal District and spent about an hour-and-a-half learning more about Mexican art and culture. Open Tuesday through Sunday, 10 a.m. to 5 p.m.
In ancient civilizations one of the main functions of ritual masks was to represent gods to worship them in religious celebrations. This was designed to support natural and social equilibrium.
In pre-Hispanic Mexico, masks served as elements of transformation that allowed rulers and priests to assume the identity of their gods during ritual ceremonies. This helped bridge communication between the spiritual and natural world.
The gold mask, above right, was found in a Monte Alban, Oaxaca tomb.
Sculptures, reliefs, murals and figurines from throughout Mesoamerica show ancient members of the elite personifying deities with the masks and attire that empowered them.
According to the exhibition curators, since the time of the Spanish conquest in 1521, the invaders prevented pre-Hispanic civilizations from freely practicing their religious customs. The conquistadores imposed their will by force. The Catholic religious friars sought to supplant native ancestral traditions by incorporating Christian ideas into native rituals.
Despite these efforts, pre-Hispanic symbols survived and indigenous people continue to observe their ancient religion under the veil of Catholicism. New masks arose from this cultural mixing (mestizaje) with an original combination of symbols that continue to the present in many regions throughout Mexico.
This provides continuity for ceremonial and celebratory traditions. Many communities throughout Mexico, such as Teotitlan del Valle, where I live, practice rites and dances like Dance of the Feather (Danza de la Pluma) from viceregal times in which costumes and masks play a central role in the celebrations.
La Malinche mask, left, called Maringuilla bonita, is from the Purepecha Danza de los Viejitos, Michoacan. Here she appears as a sweet, modest young woman. To the right is Moor Mask from the Sierra Norte, Oaxaca, with eyelashes and red cheeks depicting cultural exoticism.
The masks are handmade from gold, precious stones such as jade, turquoise, malachite and coral, wood, paper, straw, textiles and other materials. All the indigenous people of Mexico, including Aztecs, Mayans, Zapotecs, Purepechas and others used them.
Sacred dances in pre-Hispanic Mexico were ceremonies of invocation that found resonance in Catholicism as indigenous people were folded into the Spanish concept of small towns or barrios under the sponsorship of patron saints.
Right, Huichol mask from the Sierra Madre of Jalisco. The Huichol people do intricate beadwork.
Indigenous people adopted and venerated these saint along with their own ancestors and pre-Hispanic deities. Friars promoted village feast days during the liturgical calendar and introduced morality plays. These were dramas based on sacred history and events that focused on the struggle between good and evil.
Often featured in these dances are masks representing Judas, Jews, Moors and the devil. The purpose of this was to instill fear and respect in the local population along with the message that they were defeated and obliged to strictly obey the new religion. I have no personal evidence today of any anti-Semitism in Mexico, that continues to welcome dissidents and disenfranchised.
We see in the Hall of Festivals at the Secretary of Public Education Building in Mexico City, many of these celebrations painted by Diego Rivera in his murals. Masks in this exhibit depict the Deer Dance from Sinaloa, also featured by Rivera.
La mascara posee un extraño poder de sugestiøn sobre la imaginaciøn … es la sintesis, la esencia de la deidad, del demonio, muerto o héroe qu se trata de representar. — Miguel Covarrubias
The mask has a strange power of suggestion on the imagination … it is the synthesis, and represents the essence of deity, demon, death or hero. — Miguel Covarrubias
The exhibition takes a step beyond the traditional to include the work of Mexican contemporary artists who work in various media. This painting (below) by Frida Kahlo, My Nanny and Me, is on loan for this exhibition from its home at the Dolores Olmedo Museum.
The painting is part of this exhibition because of the masked wet-nurse representing indigenous culture that provides sustenance.
Also included are the work of artists Francisco Toledo (paper mask) and Germån Cueto (wood mask), and painters and printmakers whose names I didn’t record (sorry).
Today, we often hide behind the mask we present to the world as a way of self-protection, self-preservation. In the days before the popularity of mask-wearing for Halloween, the mask was a symbol for deception, hypocrisy, and lies.
Instead, we can hide behind a straight face, make-up, choice of clothing to present who we are — to project “our face” outward. It is interesting to think that an exhibition of this type can cause each of us to ask the question, Who am I?How do I present myself and how am I “seen” in the world?
Why We Left, Expat Anthology: Norma’s Personal Essay
Norma contributes personal essay, How Oaxaca Became Home
Norma Contributes Two Chapters!
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Norma Schafer and Oaxaca Cultural Navigator LLC has offered programs in Mexico since 2006. We have over 30 years of university program development experience. See my resume.
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1-Day OaxacaCity Collectors Textile Tour.Exclusive Access! We take you into the homes and workshops of Oaxaca State's prize-winning weavers. They come from the Isthmus of Tehuantepec, the Mixteca, Mixe, Amuzgos and Triqui areas and represent their weaving families and cooperatives here. For collectors, retailers, buyers, wholesalers, fashionistas.
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2022 Going Deep, Not Wide--Extended Tours
October 28-November 4, 2022: Women’s Creative Writing Retreat in Teotitlan del Valle — Memory and Tradition. Click this link to read about it. SOLD OUT
October 29-November 4, 2022:Day of the Dead Culture Tour. We meet locals and visit 4 villages to experience this mystical pre-Hispanic observance, awesome and reverent. Still space for a few more!
February 5-13, 2023: Bucket List Tour: Monarch Butterflies + Michoacan. Spiritual, mystical connection to nature. Go deep into weaving, pottery, mask-making and more! We haven't offered this tour since 2019 and we anticipate it will sell out quickly. SOLD OUT
February 21-March 1, 2023: Chiapas Textile Study Tour--Deep Into the Maya World Based in San Cristobal de las Casas, we travel to distant pueblos to meet extraordinary back strap loom weavers --Best of the Best! SOLD OUT
Stay Healthy. Stay Safe. In Oaxaca, wear your mask. Questions? Want more info or to register? Send an email to Norma Schafer.
Maps: Teotitlan + Tlacolula Market
We require 48-hour advance notice for map orders to be processed. We send a printable map via email PDF after order received. Please be sure to send your email address. Where to see natural dyed rugs in Teotitlan del Valle and layout of the Sunday Tlacolula Market, with favorite eating, shopping, ATMs. Click Here to Buy Map After you click, be sure to check PayPal to ensure your email address isn't hidden from us. We fulfill each map order personally. It is not automatic.
Dye Master Dolores Santiago Arrellanas with son Omar Chavez Santiago, weaver and dyer, Fey y Lola Rugs, Teotitlan del Valle
Pre-Hispanic Oaxaca Cooking Class with Vicky Hernandez
High up the hill in the shadow of Oaxaca’s famed archeological site of Monte Alban is a humble comedor on a dirt side street down the hillside from a paved access road. Carefully make your way down a curved, steep stairway cut into the hill to find the simple kitchen of Cocina Pre-Hispanica con Fogon where Vicky Hernandez teaches about the origin of Oaxaca food. Simple yet complex, organic and healthy, flavorful and rich with tradition.
Carol, who has known Vicky for years, arranged this cooking class for her daughter and her daughter’s fella. I tagged along. While I used to own a gourmet cookware shop and cooking school, there is always more to learn, especially about the roots of Oaxaca food. Moreover, I remember meeting Vicky six years ago when she taught her first cooking class in Carol and David’s miniscule kitchen on Huzares.
First, what is a FOGON? This is the adobe mud table-height cooking stove fueled by wood and topped with a clay comal (griddle) that is nixtamalicized (coated with white calc so the corn doesn’t stick).
We start the morning at 8 a.m. Vicky picks us up in the Historic Center where Carol lives, hiring two taxis to ferry the four of us and her to Abastos Market first to do the shopping. Central de Abastos is one of the largest market in Mesoamerica. It is a maze, a warren, a hub of everything Oaxaca — food, drink, pottery, clothing, animals and feed. The uninitiated can get lost — easily. It is best to follow an expert like Vicky, who led us to her favorite organic vendors.
On the cooking class menu today are memelas, sopa de guias, quesadillas with squash blossoms, chicken with mole rojo, atole — all traditional pre-Hispanic foods. So we gather ingredients, wending our way through narrow aisles just as the market vendors start to set up shop. The bustling begins.
We are like ducklings and somehow, we end up on the other side of the market only to exit to find the taxis waiting for us on the street. We climb in and begin the drive up the winding Monte Alban hill.
The day is starting to heat up but the hillside shade keeps us cool. We start off with traditional sweet bread to dunk into a cup of steaming cafe de olla (sweetened coffee flavored with cinnamon). On the table are plump cobs representing different pre-Hispanic colors of corn. Vicky asks Becky to choose which color corn to use for the memelas, and Becky points to the red.
Vicky puts the corn kernels into a pot on the charcoal burner and adds calc. Corn needs human intervention to eat. The corn soaked and cooked in calc will soften the hard protective shell, making it edible. Then, the grinding begins. For speed, Vicky uses an untraditional hand-cranked grinder instead of a metate (original stone grinding platform).
We learn that corn soaked in ash is used for corn beverages like atole and tejate, while corn soaked in calc is used for food preparation. We learn that pre-Hispanic cooking translates to using only natural materials: clay, wood, calc and ash, and native plants.
The memelas are the best I’ve eaten, smeared with bean paste and topped with Oaxaca queso fresco (the crumbly local cheese). The corn base is shaped into a huarache (a shoe). The native red corn turns blue in the cooking. It is crunchy, nutty, filled with flavor. Corn and beans combined are an excellent protein source.
For the sopa de guias — squash vine soup — three local herbs are needed: chipil, chipiche and piohito. The base is water to which is added small round squashes called calabacitas that are quartered, squash blossoms (remove the stamens), shredded squash vine leaves, and 2” cut sections of the vine (thick outer strings removed like you do with celery stalks). Nothing of the plant goes to waste. We set about stripping the leaves and flowers from the chipil stalks, careful not to add the seed pods.
Next comes the herb epazote. This very aromatic green is used to flavor beans and squash blossom quesadillas. We use quesillo for this, the Oaxaca string cheese. Don’t be skimpy with the cheese! Vicky tells us epazote is also used as a tea to kill parasites and to eliminate gas and bloating when added to beans during cooking. She a scrambled egg sandwich with epazote and chopped onions is the best.
The mole rojo, the red sauce for the chicken, is started by cooking together roasted, skinned organic tomatoes and two tablespoons of vegetable oil, then adding two cups of chicken broth. Once this is combined and cooked, we add about one cup of mole paste Vicky bought in the market earlier. Later, we eat this slathered over a piece of cooked chicken, scooping up the sauce with pieces of tortilla. Yum.
Kitchen accoutrements are basic: a molcajete to make the salsas, a metate to grind the corn or cacao, a clay olla or cooking pot, a comal (griddle) on which to cook the tortillas. For the salsa to accompany the Sopa de Guias, Vicky puts sliced onion, lime juice, salt and chiles de agua in the molcajete her father made 50 years ago, smashing all the ingredients together. Aromatic and flavorful. If you can’t find chile de agua, you can substitute jalapeño or serrano chiles.
We sit to eat at a table in the humble comedor with views of the mountain above and the city below. The sun is shining and we are satisfied. At the entry, Vicky’s mother prepares an order for customers at the next table. I sip the hot atole. It is the best I’ve ever had, a rich corn liquid punctuated with small particles of floating corn. I ask to take home the corn residue left after squeezing the liquid through the gauze cloth. I’ll use this to add crunch to my homemade, gluten-free biscotti. In Italy, the residue is what makes polenta. Mexico, the source of corn, provides sustenance around the world.
When we finish, we walk to the crossroads a short distance from the comedor and hop on a new Oaxaca city bus that takes us back to the zocalo in the historic center I. 20 minutes. Cost: 8 pesos or 40 cents.
Note: Class is taught in Spanish. If you need translation, Vicky can arrange for a translator to be there with you.
How to find Vicky Hernandez:
Telephone: 52-951-396-2621
email: vickyher70@gmail.com
Instagram: cocinaprehispanica
Reserve class with linktree — linktr.ee/cocinaprehispanicaoaxaca
Website: cocinaprehispanicaenfogon.com
Cost: $1,800 pesos per person cash for a 5-hour experience
Highly recommend for great food and culinary education.
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Posted in Cultural Commentary, Dining and Lodging, Oaxaca Mexico art and culture
Tagged Cocina Pre-Hispánica en Fogon, cooking, cooking class, food, Mexico, Monte Alban, Oaxaca, pre-Hispanic, tourism, traditional kitchen, travel, Vicki Hernandez