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L to human food somehow distances us from other species of animals. We get the resources that nature gives us. But besides that, we produce and transform them into food.
But producing and eating food not speak for themselves of the modes of consumption and the specific trait that makes us different from other species. As omnivores, we select our food from the nature of our experience - we chose to eat the good and discard the bad-; and our values and our world of meaning-forbidden foods, food healing - individual and collective. But animals, although in simpler ways, sort too.
So where lies the distinction? Is the ability to light the fire and use it, as we said Levy Strauss, to transform the raw into cooked, nature into culture. In other words, blue kitchen the difference living in the "kitchen" in the capacity to transform the synthetic qualities of food by combining ingredients and bring to a cooking medium. This is where nature and culture converted, brought blue kitchen to a liminal zone, mouth, blue kitchen and eat.
Throughout our history Gourmet Kitchen Puerto Rico was settling for very specific traits. Kitchen always in motion and constantly enriching, she received agroecology pre-Columbian maize, yam, sweet potato, cassava, juey and spicy; the Arab-Andalusian palate, spicy aromatic and sweet; transhumance blue kitchen and the Spanish Extremadura and breeding, beef and pork, sausage and butter, and Western African, bananas, plantains and yams, mashed and boiled, the use of the leaves.
Since the look, the Puerto Rican cuisine is also the result blue kitchen of constant exodus of comings and goings of people and food, culinary memories remade into new geographies and new social, economic and religious circumstances.
One such exodus, West African, marked geographic specificity to our cooking, that I call "coastal cuisine". The almost inseparable relationship of the coastal sugar plantation with African slavery, and the desire to experience freedom in cimarronaje, drew on the survival strategies in a world dominated by marginalization, social exclusion and the uprooting of institutions Social originating.
Amid such realities that African constant exile until the mid-nineteenth century, could remake many of its practices in this culinary event, interacting with foods that gave him the new earth, from recombining memories and techniques they were familiar. Hence the guayado, boiled, the crushed, the wrap in banana leaves and banana, cooking rice in height and no extension, the use of oil and coconut milk, the reddish color.
It has been said that not by bread alone does man live. But also it is said that the proverb appeals more to those who eat it, but can live without it - because they have more options-and not those who can not, or found it difficult to obtain, as in fact happened to thousands Africans brought as slaves to these lands.
So many of the coastal confection originated in survival tactics in traditional ways of selecting nature, blue kitchen as Marvin Harris said, in the precise techniques to manage fire on three stones in the will to do much with little to eat and feed in afropuertorriqueñas communities.
In these gestures, tubers such as taro, sweet potatoes and yams, shrub roots such as cassava, taro stems and fruits such as bananas and corduroy, played a key role. At some point in our culinary history, safe and quick to alleviate food insecurities and complement the squalid huts of plantation access produced a redefinition of their food benefits, going to call them viands, ie food, that which gives strength to live and keeps life.
From this desire born cassava patties with its wrapped in leaves and roasted over Buren mass; alcapurria with the banana, yam or cassava leaf modeled uvifera blue kitchen cocolobos, fried in fat medium pot with her at the optimal temperature of the coals and accurate, timely records handled with time to produce the exact molecular transformation and golden fritters crispy, not burnt and flaccid. And all transmitted by the oral and mimesis.
That would also pionono was born, that Granada blue kitchen sweet cake invented to Pope Pius IX, who cooks here Coastal Afro Puerto Rican recreated with sweet fried plantains rings; the pasty cassava, sweet bread
L to human food somehow distances us from other species of animals. We get the resources that nature gives us. But besides that, we produce and transform them into food.
But producing and eating food not speak for themselves of the modes of consumption and the specific trait that makes us different from other species. As omnivores, we select our food from the nature of our experience - we chose to eat the good and discard the bad-; and our values and our world of meaning-forbidden foods, food healing - individual and collective. But animals, although in simpler ways, sort too.
So where lies the distinction? Is the ability to light the fire and use it, as we said Levy Strauss, to transform the raw into cooked, nature into culture. In other words, blue kitchen the difference living in the "kitchen" in the capacity to transform the synthetic qualities of food by combining ingredients and bring to a cooking medium. This is where nature and culture converted, brought blue kitchen to a liminal zone, mouth, blue kitchen and eat.
Throughout our history Gourmet Kitchen Puerto Rico was settling for very specific traits. Kitchen always in motion and constantly enriching, she received agroecology pre-Columbian maize, yam, sweet potato, cassava, juey and spicy; the Arab-Andalusian palate, spicy aromatic and sweet; transhumance blue kitchen and the Spanish Extremadura and breeding, beef and pork, sausage and butter, and Western African, bananas, plantains and yams, mashed and boiled, the use of the leaves.
Since the look, the Puerto Rican cuisine is also the result blue kitchen of constant exodus of comings and goings of people and food, culinary memories remade into new geographies and new social, economic and religious circumstances.
One such exodus, West African, marked geographic specificity to our cooking, that I call "coastal cuisine". The almost inseparable relationship of the coastal sugar plantation with African slavery, and the desire to experience freedom in cimarronaje, drew on the survival strategies in a world dominated by marginalization, social exclusion and the uprooting of institutions Social originating.
Amid such realities that African constant exile until the mid-nineteenth century, could remake many of its practices in this culinary event, interacting with foods that gave him the new earth, from recombining memories and techniques they were familiar. Hence the guayado, boiled, the crushed, the wrap in banana leaves and banana, cooking rice in height and no extension, the use of oil and coconut milk, the reddish color.
It has been said that not by bread alone does man live. But also it is said that the proverb appeals more to those who eat it, but can live without it - because they have more options-and not those who can not, or found it difficult to obtain, as in fact happened to thousands Africans brought as slaves to these lands.
So many of the coastal confection originated in survival tactics in traditional ways of selecting nature, blue kitchen as Marvin Harris said, in the precise techniques to manage fire on three stones in the will to do much with little to eat and feed in afropuertorriqueñas communities.
In these gestures, tubers such as taro, sweet potatoes and yams, shrub roots such as cassava, taro stems and fruits such as bananas and corduroy, played a key role. At some point in our culinary history, safe and quick to alleviate food insecurities and complement the squalid huts of plantation access produced a redefinition of their food benefits, going to call them viands, ie food, that which gives strength to live and keeps life.
From this desire born cassava patties with its wrapped in leaves and roasted over Buren mass; alcapurria with the banana, yam or cassava leaf modeled uvifera blue kitchen cocolobos, fried in fat medium pot with her at the optimal temperature of the coals and accurate, timely records handled with time to produce the exact molecular transformation and golden fritters crispy, not burnt and flaccid. And all transmitted by the oral and mimesis.
That would also pionono was born, that Granada blue kitchen sweet cake invented to Pope Pius IX, who cooks here Coastal Afro Puerto Rican recreated with sweet fried plantains rings; the pasty cassava, sweet bread
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