The article explores a world-wide selection of
historical recipes and dishes that highlight the culinary versatility of
ashes application, the nutritional and flavor value, stressing their
role in transforming, preserving, and enhancing food products across
cultures and over different time periods. A particular analysis is then
made regarding the culinary use of ashes in the Portuguese context,
through a cookbook analysis as well as vernacular cuisine’ procedures
identification. Ashes have been employed by various cultures for
millennia. Among other social functions, ashes are a circular, versatile
technological advancement tool for transforming and preserving food
products, either in vernacular or haute cuisine. They ease the effort of
preparing food, reducing cooking time and enhancing flavors. In haute
cuisine, ashes are used with the purpose of creating novelty, improving
aesthetics, and expressing creativity. A comprehensive analysis on
ashes’ functions have been performed, aiming at presenting an analysis
framework. The search has been performed through a thorough
bibliographic analysis of ashes in culinary practices.
Keywords: Traditional cooking; Lime; Lye; Cooking techniques; Portuguese traditional cuisine
The use of ashes by humans has always depicted
interest due to its many significances and circular applications, namely
due to its connotation and interconnections with renewal and rebirth.
Ashes, as a termination point of a burned material, would either retain a
symbolic and/or religious significance, associated or not with rites of
passage but also as a medicine, as an insect repellent, as a stain
remover on clothes, among many others. Its usage is culturally
determined and geographically differentiated. However, ashes have been
extensively incorporated in culinary processes throughout the world and
for centuries, namely as a transformative technological resource that
would either modify or change the texture and the final appearance of a
dish’s components. Ashes have been used in culinary both as a heat
source, when hot, allowing slow cooking processes over ashes and ember,
but also, which we tried to focus, the use of ashes as an ingredient
itself, by integrating ashes as a part of the dish or delicacy. This
introduction of ashes has been made to ease the consumption of food
products, with the immediate cases arising from Mesoamerican
nixtamalization procedures or from the ancient preparation methods of
noodles, where alkali, ash-based water was used to provide attractive
rheological properties to the final product.
The technological evolution of culinary techniques
and the improvement of raw materials utilization have always resulted
from the need, mostly from the physiological need, from hunger [1].
Currently, many concerns are rising to a safer, more transparent way of
using culinary products, being the reason ashes are being converted to
more stable, alkaline-wise products, such as lye water. In Portugal,
ashes have been thoroughly used over many centuries, on many everyday
aspects and on the preparation of food products, including at the
Michelin-star restaurants. In our research, we have tried to bridge a
gap in literature regarding the culinary uses of ashes, not only in the
case of Portugal, our research object, but as a systematized and
structured work on the topic. In this article we aim to answer to the
following research question “What are the historical and contemporary
culinary processes and recipes that uses ashes and how has their usage
evolved in the context of historical cookbooks, vernacular cuisine and
haute cuisine?”.
Hunger is understood as one of the reasons for
culinary technique evolution and culinary technological adaptations [1].
Those techniques are developed to either preserve or transform food
products so that the effects of time would not pose a barrier to food
edibility [2], but also to allow taste improvements, efficiency in the
culinary preparation and to tackle digestibility concerns, as seen
below. In its evolution, cuisine has met, according to Jack Goody, a
British anthropologist, a binomial evolution. On one hand, low, popular
cuisine, practiced by low-income classes, was characterized by the
generational culinary knowledge transmission on an oral basis, according
with customs and the final cooked product reached based on imitation,
whereas on the other hand, an elitist cuisine, practiced for elites and
soon performed by public cooks (chefs) was characterized by its
structured composition and cosmopolitanism based on the written
transmission of knowledge, allowing home techniques to be monetized and
sold to a not less elitist public. Each of the ways had its own path.
The first very dedicated to subsistence while the latter specially
turned for socialization through exceptional, high-standard techniques
and food [2,3]. Even though the cooking techniques are sometimes the
same as the ones practiced in the household environment, those get
slightly ameliorated to a more creative and distinctive goal: to impress
guests [4]. This is important to denote as the uses of ashes faced
two-fold ways, both in terms of household items culinary preparations
and in luxurious, exquisite high-cuisine environments in order to
delight the customer with culinary technique.
Although the ethnographical work “Codex Florentino”
(1570) by friar Bernardino de Sahagún (1499-1590) spread the information
on the use of ashes in corn processing in the Mesoamerican cultures
[5], ashes were already in use for centuries as a technological
advancement in several parts of the world. This was the case during the
Roman empire in which ashes were used in white wine clarification,
something that has been considered as quite common [6]. Also, evidence
points out to the baking of a specific type of bread, known in
Portuguese as “pão de soborralho” (bread over ashes) or “fogaça”
(bread), a bread directly baked under the heat of remaining ashes would
already be known before the appearance of ceramics [7]. By accepting
this thesis, we could frame the use of ashes in the ancient forms of
baking some millennia ago.
Concept of ashes, vegetable ashes and ashes substitutes
Ashes are the “non-volatile products and residues
that remain after a combustion process” [8], which “consists mainly of
minerals in oxidized form” [9]. Besides the culinary use, ashes have
also been used by humans for a wide range of purposes, such as in human
healing or treatment [10,11] in religious and magic rituals [10,12], in
wastewater treatment [13], in construction products [14], as an insect
repellent [15], as an agricultural fertilizer [16] clothes treatment
[17], or also in the production of soap [18,19], just to cite some
examples.
Ashes are rich in soluble salts, mostly the
vegetable ashes coming from the burning of of Zea mays L., Hygrophila
auriculata L., Carica papaya L., Sorghum bicolor L. and Ficus carica L.
ashes are mostly composed of sodium, potassium, magnesium, calcium,
chromium, manganese, iron, nickel, copper, zinc, cadmium, lead, and
mercury ions [10,20] The chemical composition of ashes differs due to
variations in the burnt materials, leading to differences in the end
results and thus its adaptation to different culinary uses.
Technologically, ashes are sometimes substituted by
limestone, quicklime, and lye, even for cooking purposes. Limestone
refers to calcium carbonate CaCO3 (s) and is not soluble in water,
quicklime refers to calcium oxide CaO (s) and is obtained by heating
calcium carbonate – carbon dioxide (CO2 (g)) is also released [21]. When
calcium oxide is added to water calcium hydroxide (Ca(OH)2
(s)) is formed [22]. Calcium hydroxide is marginally soluble in water,
but it is more alkaline than a potassium carbonate or sodium carbonate
solutions. Lye (sodium hydroxide NaOH) can be obtained from calcium
oxide and sodium carbonate. The result gives rise to sodium hydroxide
and calcium carbonate: while sodium hydroxide is more alkaline than
calcium carbonate, when reacted together they produce a stronger alkali
than either of the two separately. Calcium oxide is often used when
large quantities of a strong but inexpensive base is required [23].
As this paper endeavours to explore the multifaceted
and diverse applications of ashes, the incorporation of comprehensive
and diverse documental sources becomes paramount in attaining its
objectives to understand the use of ashes in cooking world-wide,
focusing later on the Portuguese scenario displayed both in cookbooks as
in the vernacular cuisine. In this regard, an extensive bibliographic
analysis and review has been conducted, departing from Google Scholar
database, in the period March-April 2023. The researched keywords and
expressions (and also the Booleans used) were: “culinary use of ashes”,
“ashes”+“culinary”, “ashes”+ “food”. This research comprehended the
investigation and the synthesis of existing literature pertaining to the
culinary utilization of ashes. The inclusion of grey literature in this
study has been decided acknowledging its significance in transmitting
invaluable insights from everyday practices and traditions that are not
always communicated in a scientific way [24].
Besides, the historical significance of ashes usage
in Portuguese culinary was also sought. In this regard, four classic
Portuguese cookbooks have been selected to understand the use of ashes
in their recipes. The criteria to choose the cookbooks resided on the
high-distribution, high-reconnaissance of those cookbooks, and besides
the centurial representativeness was also a reason to choose the
sources. With this criteria in mind, the books that have been selected
were “Livro de Cozinha da Infanta D. Maria de Portugal” (15th-16th
century, no exact date) [25], “Arte da Cozinha” (by Domingos Rodrigues
[1637-1719] and the first printed Portuguese cookbook, published for the
first time in the 17th century in 1680) [26], “Cozinheiro Moderno ou
Nova Arte da Cozinha” by Lucas Rigaud published in the 18th
century (1780) and the book “Thesouro do Cosinheiro, Confeiteiro e
Copeiro” published by the widow of Jacinto da Silva [27] in the 19th
century. A participant observation approach was also included. By
incorporating both established academic sources and more elusive yet
culturally significant materials, this research aims to provide a
holistic and nuanced understanding of the widespread and eclectic use of
ashes in various contexts.
Culinary use of ashes
The versatility and the alkali properties of ash got
widespread in food products and evenly contributed to the creation of
food additives and products. From here, it is important to differentiate
the cooking process that happens over ashes (used, for instance, in the
case of the Moroccan Tanjia dish (International Information and
Networking Centre for Intangible Culture, 2019)) or the actual use of
ashes within the cooking processes. In this article we focus on the
latter. Ashes, namely those resulting from wood or vegetable matter
burning, have been used in popular cooking as a technological
advancement in three main ways: either 1) on the transformation of food
products, but also 2) to preserve (or help preserving) food products and
finally 3) to simplify the cooking process. The use of ashes in haute
cuisine is explored. Finally, the Portuguese findings are presented.
Ashes on the transformation of food products
On the first dimension –transformation of food
products – ashes have been used in the preparation of cereals, pulses,
fish, lichens, noodles, baked goods, fruits and vegetables, but also in
other subproducts such as salts, to be used during cooking processes.
One of the classiest examples and direct use of ashes to transform food
is well-known in alkaline corn preparation in ancient Mesoamerican
civilizations. Traditional nixtamalization consisted of boiling corn in
an alkaline solution composed of volcanic ashes and water, being lime
(calcium hydroxide) also used for the same purpose [28]. This process
would soften up its skin (pericarp), being the reason behind this
technological exploration, as it foremostly happens, by Mesoamerican
woman [2]. Besides, nixtamalization also develops additional aromas and
flavor [29,30]. While performing changes in the corn structure, this
technique would also release lysine, tryptophan and niacin (vitamin B3)
allowing the consequent absorption by the human body, also benefiting
its digestibility [5, 30-34]. Nixtamalization could also be applied to
pulses and other cereals such as sorghum and chickpeas [35].
Ashes have also been historically associated with
transformation of fish. In the Lutefisk - a Christmas fish dish from
Norway, Sweden and a part of Finland - is traditionally transformed and
prepared with an infusion of burned broad-leaf trees wood ashes or
birch-wood ashes in water, an alkaline water, in which fish was
traditionally soaked and cured [31,36,37]. Today ash water is
substituted by mixing quicklime and lye in water [37]. Other direct
applications of wood ashes in food products’ transformation include the
Icelandic moss, which used to be soaked in ash water before consumption
to enhance its digestibility and the Nigerian use of wood ash for
cooking legumes to reduce the amount of cooking time or even to produce
akanwu, limestone (sodium carbonate) that will be used, as well as wood
ash in the cooking of local dishes, such as soup, cereals and also salad
dressings [38].
The use of ashes has also been historically
associated with doughs and baking processes. It is the situation of
yellow noodles, also known as alkaline noodles, trace back to the 17th
century to southeast China, from where it started its diffusion in the
Asiatic continent [39]. They owe their name to the chemical reactions
allowed between the flour components and the alkali, traditionally made
using decanted ash water [40]. Its modern substitute, kansui (or lye
water), rich in soluble salts such as sodium hydroxide (NaOH) and
potassium hydroxide (KOH), helps create a yellowish color in the
noodles, while easing the kneading and dough works process. Kansui is
used in noodles making [39]. The soluble salts resulting from the
alkaline compounds allowed a more intense flavor and aroma while
improving its texture [39-41].
Besides, the center-European pretzel was
traditionally cooked in an alkali solution made from lye obtained from
ashes, as this will habilitate starch degradation on the surface of
pretzels and enhance oven-browning [31,42]. Pretzels’ bath is today made
either with food-grade sodium hydroxide tablets, which are easier for
bakeries [43] or using lye water [40]. Also, regarding baked goods,
ashes could be found in the traditional making of Greek Christmas honey
cookies (“melomakarona”) [44]. Other example of ash usage in Greek
cuisine is “moustalevria” (a wine must jelly sweet) [45], in which ashes
are used to clarify the must. Ash water has also been described to
transform properties on fruits and vegetables [40]. This was the case of
the 19th century technique to remove unwanted sticky texture
from unripe figs [46], to make orange blossom or lemon preserves and to
remove whole-peaches skin to make preserves.
Finally, ashes have also been used to obtain food
raw materials. It is the case of culinary salts obtained from vegetable
ashes in Africa, wood would be burned to produce salts after ashes
lixiviation, namely in the pre-colonial era and before the mineral
sodium chloride distribution [10].
Ashes on the preservation of food products
On the second dimension – preservation of food
products – literature points out its usage as food preservatives due to
their alkaline pH and antimicrobial properties [30]. Vegetable ashes
have been used to preserve cheeses both in the inside (e.g., Morbier AOP
cheese, France) and also on the outside (e.g., Valençay Frais Cendre
AOP cheese , France), being gradually substituted by activated charcoal
[30,47]. Ashes are also used in the preservation of eggs [48] and were
used in the fermentation of duck eggs to obtain either xian dan (salted
eggs) or pidan (the so-called thousand-year-old eggs), where buckwheat
ash or chestnut wood ash would be traditionally used [39,49,50].
Meat curing and meat preservation also relied in
ashes to preserve salumi [48] and some experimental work has been done
in producing ash cured meats, such as duck meat [30,51]. In this
situation, ashes allow both the transformation and preservation of food
products. Finally, the use of ashes is also identified as a preservative
in olives and a Roman technique to avoid spoilage [31,52], which was
also present in the preservation of walnuts to allow the degradation of
the outer skin [53].
Ashes as a culinary helper
The introduction of ashes in corn nixtamalization
intends to “(…) softening the pericarp and endosperm and facilitating
grinding” [35]. This finding is in line with the process of ashes
addition (namely fig tree wood ashes) in the making of “milhos
aferventados” dish, which comprises a corn nixtamalization process, in
the Algarve (Portugal) [54]. Ashes would prevent corn nixtamalization
from sticking to the pot as well as would ease the stirring process
[55].
Use of ashes in haute cuisine
Differently from the usage of ashes in the popular
cuisine, which techniques are learnt and generationally transmitted
mostly by observation, haute cuisine works specifically to impress and
delight its guests, while recoding and mobilizing some traditional
practices with the usage of more advanced technologies [2,4]. Thus, to
work on skills mastering and on aesthetical aspects is the quintessence
of “high cuisine" [56]. Ashes started being used in the kitchen not as a
matter of “incompetence in the kitchen” [57] but exactly on the other
way around: as a sign of transformation of a traditional technique, and
to introduce some creativity and drama to the restaurant experience
(idem). This was the aforementioned duck meat case of Chef Andreas
Rieger (from einsunternull restaurant) with his ash-coated duck.
It is challenging to chronologically frame the first
use of ashes in the global haut-cuisine scene. However, one of the firs
records of ashes usage in haute cuisine dates back to 1997 when Chef
Ferran Adriá at elBulli restaurant would serve its dishes of
charcoal-oil flavored lambs’ brains and the “vegetables on the grill”
dish where charcoal-oil was also used [57]. Although this was an
infusion, ashes resulting from combustion of vegetables gave the motto
to a lot of different dishes coming up from several restaurants,
establishing a trend that lasts until today.
From the most renowned ash users, NOMA, the
three-Michelin stars Danish restaurant by the hand of Chef René Redzepi,
would stand up due to their use of leeks ash. NOMA launched in the
period before 2007 dishes such as “Norway king crab and ash-dusted leek”
(and other variations), the “Hay-baked celeriac, hay ash, Bornholm wood
ants, sturgeon caviar, sauce of last year's fermented white asparagus
and buttermilk” dish or the charred meringue and leeks coated in its
ashes would be some of the more important usages of the technique [57].
Besides, they are also known for the “Cooked leeks and caramelized pork
stock, ashes and hazelnut” dish.
Some other Chefs and places are known for their
ash-containing dishes: Spanish Chef Andoni Luis Aduriz (from Mugaritz
restaurant, Errenteria, Spain) developed a dish called “Charcoal, Ashes
and a 64ºEgg”, a “brined squid and ginger, garlic paste and a broth of
burnt vegetables” and a “grilled toast of bone marrow with herbs and
horseradish ash”. Years before, Chef Andoni presented at Madrid Fusión
an ash-coated beef dish. Moreover, Chef Pascal Aussignac also produced
(at Club Gascon restaurant, London, United Kingdom), a juniper
ash-flavored olive oil for his dish “Confit line-caught cod with juniper
ashes, butternut squash and liquorice sabayon”. Chef Juan Mari and Chef
Elena Arzak (at Arzak restaurant, San Sebastián, Spain) took “seabass
with leeks ash” to Madrid fusion in 2010. Chef Ronni Mortensen also
produced at AOC (Copenhagen, Denmark) an ashes bread composed of hay,
leeks, and onion ash. Chef Yoshihiro Narisawa (at Narisawa restaurant,
Tokyo, Japan), produced two ash-based dishes called “Sumi” and “Sumi
2009”, mentioning the year of appearance of the dish on the menu. The
dishes were composed of a steak coated in leeks “sumi”, an ash produced
from charred vegetables or charcoal, and a deep-fried onion coated with
charcoal and leeks ash, respectively [58].
The context of culinary use of ashes in Portugal
In Portugal, the utilization of ashes in food
transformation processes is observed both in popular cooking
preparations and in haute cuisine. The examination of written sources
allowed us to understand that the word "decoada" seems to have been used
for the first time in the 16th century [59]. In Portuguese
sources, the use of ashes is generally described as "cenrada" (or
"senrada"), "decoada," or "barrela." In this article, "cenrada" refers
to the water that has boiled with ashes (the same as "decoada"), and
"barrela" refers to water that is poured over a layer of ashes. These
terms can be used in relation to the preparations made for dishwashing
and bleaching clothes, respectively [60-62] also applying for the
blanching treatment of linen thread and fabric [63].
Ashes in classic Portuguese cookbooks
Livro de Cozinha da Infanta D. Maria de Portugal
In an analysis of the most relevant literary work in
Portugal, one of the earliest chronological written references to the
use of ashes in Portuguese cuisine, including in noble households, is
found in the culinary notes of Infanta D. Maria de Portugal (1538-1577).
This work was published as "Livro de Cozinha da Infanta D. Maria de
Portugal" is chronologically framed in between the 15th-16th century
[25] and includes the treatment of fruits, particularly in recipes XLIII
(“Receita para fazer pêssegos” [recipe to make peaches], p.93) and XLIV
(“Para fazer limões” [to make lemons], p.95). In the first recipe, a
preserve for whole peaches, the unripe fruit is submerged in water with
ashes to remove the skin. Afterward, it should be washed in several
waters and then cooked [25]. In the second recipe, a method for
preserving lemons, the lemons will be cut in half without separating the
two halves and placed in a “decoada” and then thoroughly washed and
boiled in a 15-day long sugar simmering sugar syrup. The authors also
refer a type of bread related to this cooking method, the "fogaças" -
"balls of/or thin bread," which has been “baked under ashes since the
Middle Ages” (idem, p. XXVI) .
Arte da Cozinha
In the book "Arte da Cozinha" by Domingos Rodrigues, a 17th century royal cook, considered the first cookbook in Portugal from the endings of the 17 th
century, the technique of "cenrada" is also mentioned as "água de cinza
a ferver; barrela; senrada; decoada" (water of boiling ashes,
“barrela”, lye water and water obtained from the ashes) [26] which
technique is employed to remove the peaches and apricots’ exocarps. With
the purpose of preserving them, the recipe "IX Pêssegos secos"
initially instructs to “Limpos os pêssegos em uma senrada (…)” (“once
the peaches are cleaned in a senrada (...))” [26] the recipe instructs
to place the fruit in a sugar syrup to initiate a process of
crystallization and preservation (idem).
Cozinheiro Moderno ou Nova Arte da Cozinha
Published in 1780 by Lucas Rigaud, the book
"Cozinheiro Moderno ou Nova Arte de Cozinha (...)", mentions the
culinary use of ashes in the recipe for "Receita para preparar azeitonas
à moda francesa" (Recipe for preparing olives in the French style) and
in the "Compota de amêndoas e damascos verdes" (Almonds and green
apricots jam). In the first recipe, olives are soaked in water with
ashes for at least twenty-four hours, allowing for their preservation
and subsequent flavoring. Rigaud refers to this method as "À francesa"
(the French way), as it originates from France, his country of origin
(Rigaud, 2004, p. 286). In the compote of almonds and green apricots,
the use of ashes is intended to remove the fruits' skins.
Thesouro do Cosinheiro, Confeiteiro e Copeiro
One of the most noteworthy works that extensively
report the use of ashes is the "Thesouro do Cosinheiro, Confeiteiro e
Copeiro (…)" book, which was released by the widow of Jacinto Silva
[27]. In this book, several recipes that incorporate ashes are
presented. Firstly, it provides instructions for olive preparation,
specifically the "Receita para preparar azeitonas à moda Francesa"
(recipe to prepare olives in French-style, p.9) and "Conserva de
azeitonas" (olives preserve, p.176), both involving the use of ashes.
Secondly, the book includes a charcuterie and egg-related recipes part.
"Modo excelente para conservar os presuntos" (a good way to preserve
hams, p.110) offers an excellent method for preserving hams by covering
them with sieved vine ashes, after it is coated with vinegar, to ensure
safe meat transportation. The process also includes "Conservação dos
ovos em cal" (lime-preserved eggs p.11). Furthermore, the publication
addresses the salvaging of food that is nearing spoilage. The recipe for
"Restabelecimento da carne ou peixe que começa a apodrecer"
(reestablishment of meat and fish that starts to get rotten, p.161)
outlines a method for restoring meat or fish that is beginning to decay
by cooking the protein with a sachet made of wood ashes [27]. Lastly,
the work delves into the restoration of wine. The "Processo para tirar o
azedume do vinho" (process to remove sourness from wine) outlines a
method for removing sourness from wine using incandescent walnut ashes.
Additionally, the "processo para conservar os vinagres" (process to
preserve vinegars) involves the use of vegetable ashes to preserve
vinegars (idem).
Vernacular and popular cuisine
In terms of vernacular cuisine, there is evidence of
two nixtamalized corn dishes in Portugal, one in the Algarve and the
other on the island of Madeira. The first one, known as "milhos
aferventados" or "milhos de barrela", is a dish primarily prepared by
women and consumed in a region situated between Barrocal and Algarvian
mountains, in the south region of Algarve [54,55, 64-67]. It consists of
nixtamalized corn, which is then mixed, according to the specific area
where it is consumed, with salted-cured meats, pork sausages, and other
starchy ingredients such as potatoes, beans, or pasta. The advantage of
nixtamalization, from the cook’s perspective, lies in removing undesired
organoleptic properties from the final dish, such as the fibrous
texture of the husk (pericarp) and the taste associated with tip cap
(“olho preto”) [54]. According to our research, the process is conducted
in order to ensure that the dish does not taste like straw, being
considered one of the ways to measure the skills mastering by the cook
[55,67,68]. Dias [69] identified this dish as the only using whole corn
in the country referring to it as "milhos de barrela". This is the
oldest written reference to the dish, and the author mentions that the
dish is "not very tasty".
Also in Madeira Island, nixtamalization is employed
to prepare "boiled" corn, which is used to make a traditional soup known
as "Sopa de Milhos Escaldados" (scalded corn soup) [70,71]. Castilho
frames the "Sopa de Milhos Escaldados" in the parish of Faial,
municipality of Santana, on the island of Madeira [70] and its complete
recipe can be found in the local ethnographic group [71] and in the book
“Sabores: receitas tradicionais madeirenses” [72] . Additionally,
references have also been made to the seasoning of corn with “escabeche”
sauce (a sauce made with garlic, vinegar, olive oil, bay leaf, and
parsley) or simply with salt to be consumed as an appetizer. The “Sopa
de Milhos Escaldados” would be prepared in times of bean scarcity and
corn availability, and its ingredients would include white corn,
cabbage, and other vegetables such as potatoes, sweet potatoes, chayote,
and fresh or salt-cured pork. The wood used in the nixtamalization
process would typically come from heather, laurel, or beech-tree. There
is no specific festive or social context associated with this soup.
Besides, it is also mentioned that “cenrada” (water
with ashes) was used in Portel (Alentejo) to soak chickpeas, to which
orange or mandarin peels were added, in the late 19th and 2 th
centuries [61]. Regarding olives, contemporary references to olive
preservation can still be found in the present . This technique was
pointed, by the early 20th century, as having Roman origins
and having already fallen out of use, both in domestic and industrial
settings [73]. Finally, from an industrial point of view, ashes are
present since the 15th century in the making of cane sugar,
mostly to purify cane juice, whitening it, which could be used in
associated with herbs (being lime also used as ashes substitute)
[59,74]. Its use had the additional objective of “neutralizing the sugar
cane acid” [74], a procedure that is also reported in the 18th
century on sugar mills in Brazil, allowing for the fortification of
sugar (idem). Nunes also presents a summary of the evolution of the term
“decoada”, as well as its Spanish variants “lejía” or “lexía” with
origins in the 15th century.
Usage of ashes in Portuguese haute cuisine
In Portuguese haute cuisine, ashes have also been
introduced. In 2015, Chef José Avillez (from the restaurant Belcanto,
Lisbon, Portugal) presented his “Carabineiro com cinzas de alecrim” dish
(carabineiro shrimp with rosemary ashes).
Amidst the COVID-19 lockdown, a significant essay
penned by Monica Truninger, a Portuguese sociologist, has raised
concerns about the apparent decline in the intergenerational
transmission of culinary knowledge in Portugal, specifically pertaining
to the daily popular cuisine [75]. This essay marks, in our vision, the
first instance in history where such apprehensions have been explicitly
articulated and documented, at least from our work point-of-view.
Indeed, our research demonstrates that knowledge of the operational
methods of popular and accessible culinary technologies – in the case,
the use of ashes – has been disseminated through various means,
including through popular cuisines, aristocratic culinary practices as
evidenced in cookbooks, and haute cuisine, the one practiced in
restaurants.
This dissemination and diffusion of culinary
knowledge played a vital role in societal progress, facilitating
culinary, flavor, mechanical and nourishing advancements that improved
communities’ health (sometimes in a serendipitous manner) and
hypothetically ensured their continuity [2,5,76]. It is of central
importance to state that ashes, as a culinary technological improvement,
have accompanied social evolution, being developed as a technology for
dishwashing, clothes washing, sugar production, workbenches cleaning
[53], and associated with woman household burden. Indeed, some evidence
is found that some nixtamalization procedures are kept as feminine work
[77].
Although it remains unclear, for each use of ashes,
the way human beings arrived in the conclusion that it could be an added
value in their daily life, there could be a causality effect between
that empirical use and its culinary adaptation. In this culinary field
the use of ashes permitted significative advancements in what comes to
transformation, preservation, and simplification of cooking processes.
In Portugal, those three aspects could be found in the several cases,
such as the “milhos aferventados” dish, olives, etc. Besides, there is
evidence to suggest that in 21st century, culinary knowledge
concerning the use of ashes in cooking continues to be generated and
explored, however at a slow pace [77,78]. This latter observation is
supported by our findings that suggested that, in the Algarve, the
recipe of “milhos aferventados” is being done in the same way for more
than one hundred years. Here the conventional ratio of ashes to water is
typically 1:10 [54], whereas in Ecuador, people have already grasped
that a more effective ratio of almost 1:2 yields better results [78].
These disparities in the application of ash-related culinary practices
indicate a variability in the adoption and diffusion of culinary
knowledge across different cultural and geographic contexts.
Those findings are particularly relevant in the
scope of this work. If, for one side, we have understood that ashes
started to be substituted by other chemically refined and more stable
products (such as lye, lime, soda bicarbonate, etc.), haute cuisine for
instance has been incrementally recuperating such popular technique and
expanding it. This incrementalism, associated with the study of a
technique like the use of ashes, allows its full comprehension, its
expansion to other raw materials transformation, and create a
Restaurant-Nature bond that transport guests to a down-to-earth
connection with elements (in this case, the product of fire) [79].
Moreover, in the Portuguese case, the presence and
use of ashes is still being made in the “low” and in the “haute
cuisine”, in Portugal. Indeed, the use of ashes is still being made, as a
popular technique to transform corn, as well as in olives preservation
(even though Affonso stated, in 1905, that this technique had
disappeared from Portuguese household and industrial environments [73]),
as a fertilizer. Also, a Portuguese haute cuisine case of culinary use
of ashes has been found. Finally, ashes replacement for other
industrial, food-grade products should be further researched. The
reasons for that replacement has not been scrutinized by our research.
However, looking for some of the identified cases, effectiveness and
food safety concerns seems to be some of the reasons to its
substitution. It is important to denote that in the Portuguese cases it
remains unclear if ashes could or could not be used by the restaurant
industry, more precisely in the case of “milhos aferventados” as there
is no official statement with this regard. This could be generating the
fear in having such recipe in restaurants and consequently being
contributing to its disappearing [80,81].
The use of ashes as a supporting tool for life
development has been practiced since time immemorial times by numerous
cultures. From the Ancient Rome to Mesoamerican civilizations. Its modus
faciendi has been transmitted both through an elitist, aristocratic
way, in specialized literature, and complemented by the work of Chefs
who employ and study the technique but also it has been passed down
through imitation and oral tradition in the realm of popular cuisine or
"low cuisine". From the daily life routine, where ashes are used to aid
in the cleaning of clothes and spaces, to a more intimate context, as an
assistant in magic practices and rituals, ashes have played a
significant role in human adaptation across diverse regions of the
world. This fact also applies, in an equal manner, to its culinary uses.
Evidence of ash utilization has been found on almost
every continent (except Oceania) concerning the dispersion of ashes for
food preparation purposes. Whether as a tenderizer, cooking
facilitator, preservative, or flavor enhancer, ashes have been relevant
in culinary technological evolution. The versatility of ashes usefulness
is also evident in the variety of products they are associated with
vegetables, legumes, cereals, meat, fish, fruits, eggs, sugar, among
others. While our study addresses a gap in the literature regarding the
lack of exploration of this product in various contexts, with a
particular focus on the culinary aspect and specifically in Portugal, it
also gathers information that was previously scattered (demonstrated by
the revision of an extensive bibliography), concerning the methods of
operation and products that have benefited (and continue to benefit)
from its use.
The primary contribution of our study lies in the
systematic view, including the Portuguese case, of the use of ashes in
cooking processes, transformation, and food preservation. We conclude
that further studies are necessary, particularly from the perspective of
food safety. In summary, the study on the utilization of ashes in food,
which we have undertaken, exemplifies the diversity and historical
richness of dietary practices and foodways, evolving with regards to
cultural, social, and gastronomic needs. Documenting and elaborating on
these practices are essential for preserving culinary heritage and
contributing to the understanding of gastronomic evolution, bearing in
mind that eventually part of this knowledge is not applicable nowadays
due to new visions on ethical, environmental, cultural issues.
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