Hope I’m not pushing the feminism too hard. But seriously! Feminism, food, successful resistance, with food, what’s not to love? Enjoy the article.
BEATRIZ MIRANDA AND ÍRIA BORGES
LAST UPDATED JULY 24, 2024, 9:18 AM
n the quaint district of Milho Verde, it’s impossible to go without hearing about Geralda Francisca dos Santos and her biscoito de polvilho (a cassava flour and cheese puff). At 81, Dona Geralda is one of the region’s traditional cooks of quitanda, pastries typical of Brazil’s food culture, especially in the state of Minas Gerais.
Ahead of festivities like the Three Kings’ Day and the Feast of Our Lady of the Rosary, her daughters and granddaughters — even those living in other districts — join her in the kitchen, surrounding the termite mound, clay, and tile shard oven that Dona Geralda built. They aim to help the matriarch meet the extraordinary demand, but these gatherings always mean something else.
“When my mother and I cook around her oven, she tells me stories of Milho Verde and our family that I didn’t know about,” Silvana Aparecida Santos, 38, who learned the quitanda alchemy from a very young age by watching and listening to her mother, tells Refinery29 Somos. “When we cook quitanda together, we shorten distances between us.”
“Quitanda goes beyond the kitchen. Before the dish became a local culinary symbol, it helped fuel a resistance movement.”
BEATRIZ MIRANDA
For many women like Aparecida Santos and Dona Geralda, quitanda goes beyond the kitchen. Before the dish became a local culinary symbol, it helped fuel a resistance movement. The tradition of cooking these pastries has crossed generations of women workers (predominantly in Minas Gerais), with the food continuing to represent the means to a better living. Quitanda is the technology through which artisanal cooks build their self-esteem, identity, community belonging, financial autonomy, and female networks of mutual support.
According to scholar Juliana Bonomo, quitanda originated in the 18th century when lords sent women enslaved workers to the nearest urban centers to generate complementary income. The word “quitanda” derives from the Kimbundu language, alluding to the tray where one sells food. But back in those days, it referred, as Bonomo explains, “to everything from haberdashery items to snacks.”
PHOTO: NEREU JR.
To this day, despite industrialization, most quintandeiras use no artificial ingredients. These snacks blended local ingredients (such as coconut, corn, peanuts, and cassava) with Portuguese recipes (cakes, biscuits, and pastries) and African techniques, rites, and beliefs. “Quitanda is a multicultural food,” Bonomo adds. “Pastry would often be prepared in silence. One couldn’t hit the pan with the spoon because it would bring bad luck.”
But it’s this move from the private to the public sphere that transformed this slave lord-run business into something revolutionary.
“As these women left their lords’ houses to work on the streets, they started learning and sharing ideas about freedom with other quitandeiras and their own customers — many of them also enslaved workers,” the researcher says, pointing to Luiza Mahin, a quitandeira from Bahia State who played a pivotal role in the Revolta dos Malês (1835), the biggest uprising of enslaved workers in Brazil. Once authorities perceived them as a threat to the slavery system, the first quitandeiras faced persecution.
“As these women left their lords’ houses to work on the streets, they started learning and sharing ideas about freedom with other quitandeiras and their own customers — many of them also enslaved workers.”
JULIANA BONOMO
However, quitandas ultimately emancipated many women. “By finding a way to sell quitanda, they were able to buy manumission for themselves and their relatives,” Bonomo says. The food ensured dignity for women in the 18th and 19th centuries, something that resonates in the lives of quitandeiras even today.
“The selling of quitanda helped me raise my 10 children,” says Dona Geralda, who grew up in the Ausente quilombo, a community that descends from enslaved workers who fought the system. Even though Aparecida Santos runs a bar in Milho Verde, she cites quitanda as a major source of income.
PHOTO: MARCELO RAMOS.
In the historical village of Congonhas (home to Minas Gerais’s biggest quitanda festival), Raquel Ramalho tenderly recalls her first memories with the pastries. “When I close my eyes, I can visualize my grandmother making biscoito de polvilho for us in the wood-burning stove before we went to school,” she says.
While quitanda has always been intrinsic to her identity, Ramalho’s life changed 15 years ago when she established herself as a professional quitandeira. “I used to be a housewife and felt excluded from social life. As I started working with quitanda, I started traveling to promote my work in other places, meeting new people, and conquering my own space,” she says. “It raised my self-esteem and gave me autonomy.” The 47-year-old now has a dedicated YouTube channel to share her quitanda knowledge with the world.“
“By finding a way to sell quitanda, they were able to buy manumission for themselves and their relatives.”
JULIANA BONOMO
Quitanda is also a protagonist in the life of 60-year-old Angela Resende, who wakes up every day at 4 a.m. to cook. In the last 20 years, she has spent many of her mornings preparing quitanda in the Minas Gerais city of Paracatu, where she serves customers a homemade breakfast in her yard. In spite of the hard work, Resende asserts she wouldn’t choose any other profession.
“People used to think that we were quitandeiras because we had no option because we didn’t go to university,” she says. “There used to be this prejudice.”
For Bonomo, this misunderstanding of quitandeiras stems from the patriarchal work division that prevails in society. “Professions that have historically been connected to domestic work (like cooking) are still seen as not real work,” she says, pointing out how empowering the role is. “[With her income], the quitandeira is responsible for buying her son’s school uniform, for example, or helping pay the family’s food expenses.”
PHOTO: MARCELO RAMOS.
Being a quitandeira can also be a lifeline. “When my grandfather became physically disabled, my grandmother became the breadwinner,” says Mariana Gontijo, 40, a culinary school professor born in Moema. “By selling quitanda and washing and ironing clothes, she provided for a family of seven people.”
After years of working as a lawyer, Gontijo returned to her roots. “My first source of research was my mother’s cookbook, where I reconnected to recipes that have accompanied me through my whole life,” Gontijo says. An advocate of local traditional cooking, she now runs O Tacho, a food consultancy company, and Roça Grande, a restaurant in the capital of Minas Gerais that celebrates the food of her land.
For Gontijo, quitanda is a tradition that has long represented a means of survival and emancipation for many women. Or simply put, “quitanda is an act of resistance.”
“Quitanda is an act of resistance.”
MARIANA GONTIJO
It also requires a profound knowledge of nature and themselves. “By using corn flour, banana tree leaves, and even their own arms to measure the temperature of the wood-burning stove, they ensure the food preparation is on point,” she says. “These are purely empirical and poetic techniques that shouldn’t be taken for granted.
Gontijo continues: “Before we look to international cuisine, we need to understand, respect, and value what we have here — like the quitanda culture. If you don’t know where you come from, you don’t know where to go.”
https://www.refinery29.com/en-us/black-women-resistence-brazil-quitanda
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