Chicano Foods:
A Cultural Perspective of the Rio Grande Valley

The Rio Grande Valley of Texas, situated at the southern-most tip of the state, has a population of about 500,000 seventy-eight percent of this population is comprised of Mexican-Americans. The Mexican-American presence is the legacy of Spanish colonization efforts, and their roots in the area extend well over two centuries. The heritage left by Spaniards, Indians and mestizos can be traced through religious practices, language, and through foods. Not only do Mexican-Americans still speak the language of their Spanish ancestors and preserve religious traditions, but culinary culture also gives testimony to a mixed inheritance.

By 1748, Spaniards, mestizos, and Indians inhabited the desolate land and left a cultural imprint still visible today. The land of brush, mesquite, and cacti, named Nuevo Suntanned included the area of the Lower Rio Grande Valley. The culture, including the sophisticated culinary art of greater Mexico and Spain, endured in the Valley area for two centuries. Geographic isolation invited modification, and thus, cultural practices were molded to fit the new environment.

The majority of Valley Chicano foods remain a vestige of the alterations that took place. The culinary culture which developed revealed a uniqueness often forged by necessity, tinged with custom and tradition. The recipes collected in the region of the Lower Rio Grande Valley of Texas are a reflection of the culinary tradition which evolved from the use of foods not adopted by other cultures. Tripas, menudo, cesos, and barbacoa de cabeza were common foods for the people in this southwest region of the United States. These foods are markedly different when compared to a cultural center like Mexico City. Valley cuisine is simple and basic in preparation, but its unaffectedness does not by any means signify unpalatable dishes. Quite the contrary is true. The recipes that follow reveal the truth of this statement, and will make the flavor buds tingle with delight. The food is distinct and delicious, so enjoy y buen apetito!

PURPOSE:

This study was undertaken to determine dietary patterns of Mexican-Americans in the Lower Rio Grande Valley of Texas. A collection of ethnic Chicano recipes in this area has not been previously undertaken. Therefore, the research design was developed independent of previous research.

The Lower Rio Grande Valley's Chicano community maintains its own tradition in folklore, music, and cuisine. There exists little research on the gastronomy or nutritional intake of the Valley community. The result of this situation is that no systematic information on Chicano foodways is available. It is imperative to instigate a study at this time to record traditions. The impact that "Anglo" settlers have had in the area since the early 1900’s may soon cause the loss of the Mexican-American cultural heritage.

To preserve culinary heritage, and alleviate the dearth in nutritional data-, recipes were collected and cultural significance recorded. This collection of foods and special practices will reveal a sociological understanding of diet and its relevance in Chicano culture as related to the Lower Rio Grande Valley of Texas.

METHODS:

The study population was arbitrarily selected. Only Mexican-Americans living between Mercedes and McAllen, Texas participated. No effort was made to select a specific socioeconomic group of the population, even though a range of lower to upper-middle income population was representative of the participants.

One component of the interview was to determine the length of time the informant had known the recipe; another component was to determine the context of use of the recipe; a third component was to denote meal patterns. Twenty-five families were interviewed for this study.

RESULTS:

More than one hundred recipes were collected. Ninety-eight percent of the participants learned of the foods from their mothers; the remaining two percent from close relatives such as grandmothers or aunts. Women were the main participants in the interviews, although some recipes concerning wild game were volunteered by men.

Meal patterns varied according to the different socioeconomic groups. Participants in the upper income brackets (¼ of the informants) displayed a high degree of acculturation, not only in food preparation (see p. 21), but also in the hour the main meal was consumed. The lower income group consumed more of the native vegetation than its upper counterpart. Tortillas appear to be the one link between all socioeconomic groups. Even though the upper income group has seemingly acculturated into the Anglo culture, some food habits of Chicano culture persist. These habits include the use of the many variants of tacos, enchiladas, chalupas and tostadas; dishes which utilize both corn and wheat flour tortillas. Corn or flour tortillas are consumed several times a week by the upper income group, while the lower strata consume them daily.

The acculturation process has also changed the hour of the main meal. Whereas, the higher income group follow the evening main meal pattern of Anglo culture, the middle and lower income groups retain the noon main meal. Husbands and school age children walk or ride home for the main meal at noon and then return to work or school.

Of the people interviewed eight maintained that their children had lunch at home; 13 claimed husbands came home for lunch.

MEAL PATTERNS:

Main meals among Valley Chicanos will almost always include pinto beans. Beans cooked for the main meal may be served as a soup, and later mashed and fried in oil, bacon or chorizo grease, for supper or breakfast.

Along with beans, a rice, or macaroni or pasta product may also be served. Poultry, beef, and pork are usually added to a vegetable or other product to make guisados (stews), and thereby, create a plentiful and filling dish. Chicken may be added to rice (Arroz con pollo appears to be a very popular dish in the Valley), a pasta to ground beef or beef chunks and pork to cabbage or squash. These type of dishes were important in the isolated area where food had to be stretched to last a while. The dishes make up the main meal in most Valley homes, and along with them a chile sauce or preserved chiles, accompanied by tortillas of either preference, are served to complete the meal.

Soups also serve as a main meal. Probably the most popular soup in Valley Chicano cuisine is menudo. Menudo, or beef tripe soup, is usually served for breakfast on Saturday or Sunday mornings. Not only is menudo a Valley favorite, but it is also attributed with curative properties. Valley lore claims menudo to be the "hair of the dog” cure for hangovers.

Another week-end breakfast favorite is barbacoa de cabeza. This is a beef head prepared in the old native method. Even-though, the traditional method of cooking the head in the ground is not now extensively utilized, it is used and preserved for special occasions. Today, the Sunday barbacoa is cooked in modern ovens and commercially sold in most barrio stores.

Everyday breakfast consists of chorizo (Mexican sausage), beans, potatoes, or migas (fried corn tortilla squares) either added to eggs or alone. It bears mentioning at this point that breakfast is the one Chicano meal most affected by acculturation. As the Chicano woman has entered the job market, and thus helped to raise the family economic standard, cold packaged cereals have substituted the chorizo and eggs breakfast. In the lower economic groups, especially with field laborers, breakfast remains an important meal and has not been altered. This may be due to the need of being prepared for a day of hard labor.

Supper, or cena as it is still called among Mexican-Americans, is very similar to breakfast. Dishes served for the one meal may also be prepared for the other. In both meals tortillas may be used as a serving utensil, rolled up, and then consumed. The tortilla may also be utilized as a fork or spoon by tearing small portions and scooping food from the plate.

The one difference between breakfast and supper is that there may be more varieties of fillings for the tortilla.

Guacamole, ground beef, beef brains, or a sauce may also be added to leftovers and converted into the evening meal. Pan dulce (pastries) is often consumed at both meals, as well as at the merienda, if observed.

The merienda is a light meal between lunch and supper which is also suffering from acculturation. Some believe the merienda to be a custom now discarded, but this is not the case, especially among older citizens of the community. Breads and pastries are still baked between noon and supper at Chicano bakeries. Patrons know the hour bakeries prepare their delicacies and go there at the appropriate time.

With the growing colonias on the outskirts of Valley communities, many bakery customers cannot travel into town for their pastries. To serve these patrons, bakery trucks go to the colonias, very much as the milkman used to do, and deliver "goodies" to their door. While it is true that this light meal is maintained by those with leisure time, it is also a popular custom retained by younger Chicanos, at least on week-ends and on special occasions.

Fruits, vegetables, and desserts, are also special occasion foods among Valley Chicanos. Fruits, considered a luxury commodity, are economically inaccessible. When fruits, such as oranges, are grown locally the Chicano family does make use of them. Fruits grown at home, such as mulberries, figs, peaches, and tunas, are also added to the diet. This difference between Valley and Mexican customs is readily observable. Fruits are sold in Mexico at corner stands and are available to all income groups.

Vegetables are also consumed as the season permits, but with more frequency than fruits: Mexican squash and corn being the favorite among Chicanos. Corn season usually means corn ¼ on the cob, corn stew, or fresh corn tamales. All other vegetables are consumed as the season permits. Potatoes are also widely consumed as well as tomatoes. Tomatoes and green hot peppers are ground into a sauce and consumed with meals daily.

Desserts are rare in Chicano gastronomic habits. Most desserts are special occasion traditions and prepared for holidays and festivities. Pan de polvo (Mexican wedding cookies) is among the Valley favorite desserts, and enjoyed during holidays and special events celebrated by the community.

CHICANO HOLIDAYS AND HOLIDAY FOODS:

Among Valley Chicanos, holidays, and the foods associated with them, remain very traditional and linked to the Catholic religion. As the year begins it is celebrated with the traditional bunuelos (fried flour tortilla sprinkled with sugar and cinnamon) and chocolate. The coming of the new year is an important aspect of Chicano folklore. Most will stay up and see where the New year "enters". The wind is the indicator of the entry of the New Year and is the prognosticator for the weather during January. This folkbelief, called Las Cabanuelas, is carried over to the first twelve days of January and predict the weather for the twelve coming months. Cabanuelas comes from the word cabana - a shelter or small house - and the twelve days "house" the prognostication. La fiesta de las cabanuelas is of Jewish origin and attests to a diversified cultural heritage. Arab and Jewish cultures were a part of the Spanish heritage inherited by Mexican-Americans of the area.

Lent still retains the traditional scarcity of food associated with Christ's forty days in the desert. Foods during this time are simple, and prepared with products related with the season (Spring cycle). Young, tender cactus leaves , the flower of the yucca plant, and croquets made from vegetables and sea foods, are meals prepared during lent. This abstinence from meat products was a Church custom for many generations and is still retained by area residents.

Dry sopas (soups), such as lentil, rice, beans, macaroni and pasta products are also consumed. Capirotada, a bread pudding, is the meal most closely associated with lent, and frequently comprises the main meal. Easter Sunday lacks the importance in Chicano culture that it holds in Christian tradition. The highlight of the Easter season is Holy Week which is an extension of Lent. An observation may be attempted in relation to cultural connotation. That would be that the resurrection offers a heavenly reward, not a worldly one, and therefore, Easter Sunday is only a symbol of future reward. The emphasis remains on the preparation and not on the reward. This is one explanation why Easter foods are special but not distinctive.

Possibly the only food associated with Easter Sunday may be the cabeza de pozo. The beef head is cooked all night on Holy Saturday usually by male kin)who have abstained from alcoholic beverages during Lent and wish to again partake of a favorite past-time. When this is done it is a time for story or joke telling, and drinking contests.

El Dia de los Muertos (All Soul's Day) celebrated on November 2, is not as widely celebrated in the Valley as in Mexico. It does, however, warrant mention. This day usually involves a function and not food. All Soul's Day means a trip to the cemetery to visit loved ones who have passed away. Flowers are placed on graves, and if it involves an old cemetery, the graves are tended and cleaned. Some will take picnic lunches, as it may be an all day affair. The practice seems to be slowly disappearing due to the closeness of the Anglo celebration of Halloween, although the two practices are completely different and opposite in nature. An aversion to death is related to Halloween while an analogy between life and death is the inference drawn from el Dia de los Muertos. Picnic lunches, eaten at the cemetery, convey that an aversion to death is not an important factor in Chicano culture

El Dia de la Virgen de Guadalupe is another special day for Valley Chicanos. This celebration, the most popular in Mexico, is shared by Mexican-Americans in the barrios, colonias, and in churches. The day usually begins by serenading those named Guadalupe, then early Mass and again serenading in Church to the Virgen. The Virgen is claimed to be the mother of all Mexicans and the Church has thus proclaimed her the Patroness of the Americas. Churches usually serve a light breakfast of pan dulce, coffee, champurrado, and chocolate. If celebrated at home the foods are more elaborate and consist of tamales, pan de polvo, and various beverages which include chocolate. Guadalupe is celebrated on December 12, and other than Christmas, it is the most popular Valley Chicano holiday.

The celebration of the birth of Christ is observed through the Posada, a play reenacting the search for shelter by Mary and Joseph. Posadas may be held in conjunction with the Church or as an individual celebration. The Posada, which begins nine days prior to Christmas, is followed by a party. Pinatas, filled with toys and candies, and Christmas foods are served. These foods consist of sweet tamales, or those made from turkey, chicken or pork, pan de polvo, and chocolate.

Other special days include Baptisms, First Communions, birthdays, weddings, and anniversaries. Of these, the quinceanera is the most popular. The fifteenth birthday, when a young girl is introduced to society, is widely celebrated in the Valley. Depending on the economic condition, the parties for any of the above celebrations may vary from simple to elaborate. Foods may include cabrito (kid) cooked in various ways, tamales or moles (chicken and meat dishes), salads of all kinds, frijoles a Ia charra (a bean dish), barbecued or stewed meats, cake and pan de polvo. These celebrations are all related to religious observances. Baptisms, First Communions, and weddings are all sacraments in the Roman Catholic tradition. Even the guinceanera has to be presented in Church before the celebration. Religion plays a major role in Mexican American culture. The cuisine for these Church related occasions is always special and traditional.

Thanksgiving Day, an Anglo custom, has no part in Chicano tradition. Lower income Chicanos do not observe the day in any special way. No special foods are prepared, except for some who prepare turkey or chicken tamales. Based on the interviews, ten families made tamales of one kind or another; another ten families celebrated in the United States tradition, and five did not celebrate at all.

CHICANO DAILY BREAD AND OTHER FOODS:

Valley cuisine, although somewhat related to greater Mexico's culinary culture, enjoys distinguishable features unrelated to "American" influence. The characteristics which makes Chicano cuisine unique is the use of the flour tortilla.

The flour tortilla is not a part of greater Mexico 5 food habits, and testifies to the uniqueness of Valley cuisine. It is not known if the early Spaniards brought the wheat flour in the mid 1700s and natives utilized it to supplement their corn diet. Some believe the Anglo settlers of the early 1900s were the contributors. A more probable theory is that the usage of flour tortillas was already evident when the Anglos arrived in the area. Since the first wheat seed in California come from Spain, it is likewise assumed that Spaniards brought it to Texas. This assumption may be correct since priests were always among the first settlers and needed wheat for communion ritual. Corn, the basic staple of Pre-Columbian Mexico, remains so for contemporary Valley Chicanos. The daily grinding of corn on lava stone metates (grinders) is no longer the norm, but commercially made tortillas are still heated on the ancient type comal (griddle). Some Mexican-Americans families prefer to use commercial masa (dough) preparations to obtain a more authentic taste.

The consumption of corn tortillas is quite extensive in the Valley, but it is difficult to ascertain if corn or flour are the most popular. It is safe to assume that both flour and corn tortillas are in a tough competition for predominance. Since flour tortillas are still made in the home, and considered to be the Mexican-American bread, the recipe will be given first. Someone aptly stated long ago that man does not live by bread alone, therefore, other recipes have been subjectively selected and included. The recipes represent what is most commonly prepared and consumed in Valley Chicano kitchens.

CONCLUSION:

There are various tools utilized in the study of culture, such as music, folklore, and artifacts. A method often overlooked, yet, one which gives a distinct account, is food and food practices. Dietary habits tell a clear and accurate story about people. Cultural roots, concepts, and attitudes can be derived from a study on dietary practices. The brief over-view of Valley Chicano cuisine, in preceding pages, has been an attempt to relate a cultural history. Chicano cuisine establishes a link between contemporary Mexican-Americans, native Mexicans, and Spaniards. This link is not only of material factors, it is also important to note environmental conditions. Early Valley colonizers encountered a hostile natural environment. Surroundings had to be manipulated in order to survive. The environment advanced the development of a distinct culinary style. Flour tortillas and cabrito cannot be found too far south of the U.S. -Mexico border. Neither can they be found to the north

Sociological aspects are not discerned as easily as material remnants. Yet, cultural values are prescribed through food usage. Family ties, religion, and traditions are all reinforced through culinary practices. The commemoration of specific events, with special foods, relate the importance of celebrations. It is because of these observations that food practices can be instrumental in the study of culture.

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