Early life and academic background

Bernardino was born in 1499 in Sahagún, a small town in the León region of Northern Spain. Like many in the country at the time, he was raised in a devoutly Catholic environment. His strong inclination towards religious life from an early age led him to join the Franciscan order and study at the prestigious University of Salamanca, where he was exposed to the humanist ideas of the Renaissance. 

In 1521, Spanish conquistadores led by Hernán Cortés conquered the Mexica capital of Tenochtitlan. Eight years later, Sahagún was sent as a missionary to New Spain because of his outstanding academic achievements and strong religious devotion. 

The Franciscans prioritized evangelizing Indigenous peoples in their native languages. Bernardino de Sahagún quickly learned Nahuatl, the language of the Triple Alliance — better known as the Aztec Empire — to help preachers in New Spain. He translated the Psalms, the Gospels and catechism into Nahuatl. 

Deep cultural understanding

In 1536, Bernardino de Sahagún helped establish the Colegio de Santa Cruz de Tlatelolco, the first European school of higher education in the Americas. This institution served as headquarters for his extensive research. Sahagún’s curiosity led him to explore the Nahua worldview, and his linguistic skills enabled a deep understanding. 

Sahagún used a methodology that could be considered a precursor to modern anthropological field techniques. His motives were primarily religious: he believed that to convert the natives to Christianity and eradicate their devotion to “false” gods, it was necessary to understand those gods. “The doctor cannot correctly apply medicines to the patient [without] first knowing from what mood, or from what cause, the disease proceeds,” he wrote.

Sahagún dedicated himself to the study of Nahua beliefs, culture and history. He constantly questioned elders, wise men and priests about the details that interested him. He asked his disciples to record this information in Nahuatl, which he then translated into Spanish. 

Although he was first and foremost a missionary, Sahagún’s approach to gathering information from Indigenous sources and collaborating with local informants laid the groundwork for future ethnographic studies and he has been called the “first anthropologist.” 

Knowledge in action

Sahagún applied the Franciscan philosophy of knowledge in action. He didn’t just speculate about Indigenous people; he met with them, conducted interviews and sought to understand their worldview. While others debated whether Indigenous peoples were human and had souls, Sahagún focused on learning about their lives, beliefs and ways of understanding the world. Although he disapproved of practices he interpreted as human sacrifice and idolatry, he dedicated five decades to studying and documenting Nahua culture.

The creation and impact of the Florentine Codex

Sahagún’s magnum opus, The Florentine Codex, is widely regarded as one of the most reliable sources of information on Mexican culture and the impact of the Spanish conquest. A treasure trove of ethnographic, archaeological and historical knowledge, it consists of 12 volumes and 2,500 illustrations, documenting the life and beliefs of the Mexicas and other Nahua peoples. 

Actually titled The General History of the Things of New Spain, this work was created by Sahagún in collaboration with Nahua elders, scholars and artists over the course of decades. The codex is written in parallel columns of Nahuatl and Spanish, preserving both knowledge and language. Upon its completion in 1577, the manuscript was sent to Europe, where it became part of the Medici family’s library in Florence, hence its name.

Clashes with the Church

Sahagún faced opposition from those who believed that his efforts to document Indigenous cultures were inappropriate, as they could help preserve Indigenous religion. His adversaries tried to stop him in every way possible, resulting in intellectual persecution and frequent transfers from one church to another. 

Bernardino de Sahagún’s work often clashed with the Church’s primary goal of eradicating native beliefs. His respectful approach contrasted sharply with the more aggressive methods of conversion favored by missionaries, who sought to quickly replace native beliefs with Christian doctrine.

Some members of the Church believed that Sahagún’s work could inadvertently encourage Indigenous people to cling to their traditional practices. His detailed documentation of Nahua rituals and deities was seen by some as preserving the very idolatry the Church aimed to eradicate.

Rediscovery and modern recognition

The Church’s distrust of Sahagún’s work culminated in the confiscation of his manuscripts. Although he had supportive allies, Sahagún never regained control of his original documents. Fortunately, these manuscripts have since been published and translated, revealing the depth of Sahagún’s contributions.

Views of Sahagún’s work, controversial in its own time, continue to change today. While a previous generation of researchers saw him as a proto-anthropologist driven by the search for knowledge, contemporary academics center on the fact that he was a missionary who saw Indigenous religious practices as something to be eradicated. Modern scholars also emphasize the idea that Sahagún’s sources were native elites with their own agendas, giving him information that was likely colored by the circumstances of the Conquest.

Despite these debates, the work of Sahagún and his collaborators is a crucial resource for studying Mexican history. Their detailed records of Nahua culture have provided invaluable insights into the lives and beliefs of the Indigenous people of Mexico before and during Spanish colonialism. Where many of his contemporaries wanted to erase Indigenous culture entirely, through his dedication, Sahagún ensured their stories would be told.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com

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Written by Miguel Ruiz in 1997, quickly became a best-seller available in 52 languages. Tijuana born Ruiz grew up in rural Mexico and worked as a neurosurgeon until 1986, when a near-fatal car crash made him question his path. He quit his medical practice and moved to San Diego, California.

His family of Toltec healers helped him heal from the accident and inspired him to share their philosophy. In The Four Agreements, and many of his later books, Ruiz combines old wisdom with new insights to create a code that is easy to understand and use in everyday life.

The Toltecs were an ancient civilization that flourished in central Mexico around the 10th century. Their teachings emphasize personal freedom and living in harmony. The Spanish conquest and misuse led to the need to protect this knowledge and so various lineages of naguals preserved and transmitted this wisdom. Ruiz himself is a nagual from the Eagle Knight lineage. He has brought these powerful teachings to the modern world, brining guidance to those seeking a better life in the modern era.

The Four Agreements teaches us that we shape our lives through a series of agreements we make with others, with God, and with life itself. However, the most crucial agreements are those we make with ourselves. Our agreements can limit our potential and create unnecessary suffering or lead us to joy and fulfillment.

In this book, we learn about the “domestication” of humans. We adopted our family’s rules and values through a punishment and reward system and as a result, learned to judge everything, including ourselves. We reward or punish in return. True freedom is in the human spirit, where you are free to trust yourself instead of external opinions. When you see that your struggles come from your beliefs, you are free to choose differently.

I (of course) recommend you read the whole book, but here’s a summary:

The First Agreement

Be impeccable with your words. Words are your power to communicate, to think, and to create your life. Words are the most powerful tool you have as a human being. Words are your magic wand. Words are a double-edged sword used to create the most beautiful dream or destroy everything around you. Depending on how you use them, words can either free or enslave you. All your magic is based on your words. Use your words appropriately. Use them to share love, starting with yourself.

The Second Agreement

Do not take anything personally. You expose yourself to needless suffering when you think everything is about you. Nothing others do is because of you. They do it because of themselves. We all live in our own mind. Even when a situation seems very personal, as when someone insults you, it’s unrelated to you. What they say, what they do, and their opinions are based on the agreements in their mind. Their point of view comes from all the programming they received during their domestication.

The Third Agreement

Do not make assumptions. The problem comes when we believe that what we assume is true. We make assumptions about what others do or think, take it personally, blame them, react, and create a drama over nothing. This agreement calls us to break away from our imagination and get in touch with reality.

The Fourth Agreement

Always do your best, no more and no less. Your best will vary depending on your daily moods and from one day to another. Regardless of the outcome, always do your best, no more and no less. If you try too hard to do more than you can, your performance will be insufficient. If you do less than you can, you subject yourself to guilt and regrets. The best way to appreciate life is to let go of the past and not worry about the future; keep your attention on today and stay in the present moment. When you allow yourself to be fully present, you don’t miss anything because you are truly alive.

When we’ve realized that social programming controls our minds, we can declare our war of independence. Choosing this path gives us, at the least, the dignity of rebellion. It also ensures we will not be helpless victims of toxic emotions. “The Four Agreements” teaches us a way to transform our perspective on life, guiding us to create a more heavenly existence. By adopting these principles, we can break free from limiting beliefs and live with greater freedom, joy, and authenticity.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com

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The mortar and pestle are essential in the cooking of various cultures, each with its own unique techniques. In Indian cuisine, the mortar and pestle are often used in a pounding motion to crush spices and herbs, releasing their intense flavors and oils. This method is crucial for creating flavorful, aromatic masalas and pastes. Similarly, Thai cuisine uses a pounding technique to make vibrant pastes for curries and salads.

In contrast, the Mexican technique consists of mashing ingredients with a press and twist motion of the tejolote, or pestle, against the rock surface of the molcajete. The molcajete’s rough texture is perfect for achieving a chunky, rustic texture. While the pounding motion in Indian and Thai cuisines aims to pulverize and blend thoroughly, the Mexican technique focuses on preserving the integrity of each ingredient without overprocessing.

Using a molcajete is a journey into authentic Mexican cuisine, and it’s also a bit of a workout. Mashing the ingredients with the strength of one hand while hugging the molcajete with the other is a sensory experience like no other. Here’s a step-by-step guide for creating an amazing guacamole using a molcajete:

1. Start by scooping out two avocados into the molcajete. Creamy, ripe avocados are the heart of any good guacamole.
2. Use the tejolote to mash them into a chunky consistency. Press and twist the tejolote against the avocado, aiming for a smooth texture that is still pleasantly chunky.
3. On a cutting board chop one tomato, half an onion, and a handful of cilantro. Each adds a burst of nutrients and flavor.
4. Using a spoon, incorporate all the chopped ingredients into the mashed avocado in the molcajete. Gently mix them together, ensuring even distribution.
5. Add salt to taste. Salt enhances the natural flavors and brings everything together.

Using the molcajete as the serving bowl to bring your guacamole to the table adds a touch of magic to any meal. You can garnish with lemon wedges, radish slices or cilantro leaves. The rough beauty of the stone, combined with the eye-popping colors of the guacamole, invites everyone to dip into the feast.

Place the molcajete in the center of the table, surrounded by your favorite dippers, like crispy tortilla chips, fresh vegetable sticks or soft tortillas. Serve it alongside grilled meats or as a topping for tacos and nachos. The communal action of dipping and sharing from the molcajete as a group not only enhances the flavors but also brings people together, turning any meal into a celebration.

As your family and friends gather around, dipping and savoring each bite, you’re not just serving guacamole; you’re creating memories and honoring a rich cultural legacy. So the next time you crave guacamole, try making it in a molcajete and savor the magic it brings to your table.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com

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To “molcajetear” — Mexico has a knack for turning nouns into verbs — means pressing and grinding ingredients against the walls of the molcajete, imparting a unique flavor and texture.

Its rough surface is perfect for grinding and crushing a variety of ingredients. Perfect for creating unique flavors and textures, the molcajete is a beloved tool for making salsas, guacamole, dips and marinades. It’s also ideal for grinding spices and herbs, releasing their aromatic oils. Even nuts and seeds can be ground to create flavorful pastes and powders. The molcajete’s rustic charm and efficient grinding capabilities make it a cornerstone of authentic Mexican cooking.

Traditional molcajetes have always been made of volcanic stone, which is natural, non-toxic and safe for food processing. Crafting a molcajete involves a centuries-old carving technique. When you buyone made of volcanic stone, you’re supporting artisans’ craftsmanship and livelihoods.

How to tell if a molcajete is authentic

Buying an authentic molcajete isn’t just about bragging rights. Nowadays, there are many cement replicas for sale that can deceive buyers. The big reason to avoid cement molcajetes is that they’re not safe for cooking. Cement wears away when ground, releasing toxins and paint into your food. So, how can you tell if the molcajete you’re eyeing is made of volcanic stone or cement?

Volcanic stone has pores, since it was once lava cooling off, passing tiny sulfuric bubbles to its surface. Some molcajetes will have a lot of wide pores, while others may have very small orifices. However, all of them have a rugged surface that makes them effective for grinding. A very smooth surface without pores is usually an indicator of a cement piece. 

A cement molcajete will absorb water and become evenly soaked, while volcanic stone holds water without absorbing it. However, some volcanic stone pieces have too many wide pores and can leak. While this type may still be an authentic piece, it won’t be a good option for salsa making, as the liquid will filter out. 

The ultimate test is curing the molcajete, as one made of volcanic stone will immediately release sediments as part of the process.

How to cure your new molcajete before using

Molcajetes need to be cured before you use them, because the natural stone tends to release residues that you don’t want in your food. Curing for kitchen duty is a simple process involving rice, salt and a little elbow grease:

1. Thoroughly rinse and scrub your molcajete with a scrub brush.
2. Grind a handful of raw rice and coarse salt with the tejolote. The ground mix will come out a grayish color since it’s catching fine pieces of stone and sediment.
3. Repeat with new raw rice and coarse salt until this mix comes out white, signaling a that the curing process is complete.
4. Rinse with water. Voila! Your molcajete is ready to rock.

Salsa roja molcajeteada

There’s nothing quite like a salsa roja molcajeteada — oh yes, Mexico also loves turning nouns into adjectives. Here’s a simple recipe to get you started. Remember, salsas are an art form, not an exact science. Channel your inner maestro when picking the type and amount of ingredients you use.

3 red chilis

3 tomatoes

2 cloves garlic

1 pinch dried oregano

1 pinch salt

Fresh cilantro

1.   Roast the chiles, garlic, and tomatoes on a comal until softened.
2.   In your molcajete, grind coarse salt and garlic until smooth. Add remaining ingredients one by one and continue grinding until achieving your desired consistency.
3.   Gently grind the cilantro leaves as the last ingredient, leaving them somewhat whole. 
4.   If necessary, adjust with additional liquid ingredients like water, lemon juice or oil to suit your preferences.
5.   Serve your salsa in the molcajete for an authentic look and feel that’s sure to impress.

How to wash your molcajete after using

1. Rinse and use a scrub brush to remove the scraps of food that can get stuck in the stone’s pores. 
2. Fill with hot water and let it soak for about 15 minutes. 
3. Keep in mind that molcajetes absorb odors, so wash with a small amount of unscented soap if necessary. 
4. If your molcajete smells bad, rub with half a lime and let it sit for 10 minutes, then rinse with hot water.
5. To prevent mold, make sure your molcajete is completely dry before storing.

Molcajetes are more than just a tool

Molcajete can be used as a noun, a verb and an adjective. Why stop there? When you see molcajete as a dish on a menu, they’re offering you another level of deliciousness. 

A molcajete contains a medley of grilled meats, vegetables, cheese and salsa. This dish, meant to be shared, is served in a big warm molcajete in the center of the table. Everyone dives in with a warm tortilla in hand. It’s a joyful dining experience made special by the beauty of a molcajete overflowing with tasty goodies.

Here’s a fun tidbit: I’ve seen people find solace in the act of grinding with a molcajete. Rhythmically grinding stuff with your sheer force can release pent-up energy and emotions. Who knew that whipping up a sassy salsa could be so therapeutic?

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com

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Sobremesa is a cultural tradition ingrained in Mexican culture. The word is derived from the Spanish words “sobre” (over) and “mesa” (table). 

When you get together for a meal in Mexico, the experience is rarely limited to just eating. We stay at the table and engage in meaningful conversation, sharing life updates long after dessert. This after-meal moment can stretch for hours and is devoted to strengthening social bonds.

The rich history of sobremesa

Historically, it’s not hard to find antecedents to the sobremesa tradition. In the ancient world, Roman emperors and guests indulged in lavish banquets, after which, reclining on their divans, they were entertained by acrobats, actors and poets.

During the Renaissance, bourgeois etiquette escalated among the great families of Italy, including the Medicis and the Sforzas. This era saw Leonardo Da Vinci captivate guests after dinner by presenting his intricate machine models and works of art. 

During the French Revolution and the opulent reign of the Napoleonic Empire, sobremesa emerged as a core aspect of gatherings. Aristocrats showed their lavish lifestyle and sophistication by hanging out long after the meals.

The ritual as it is practiced in Mexico originated in Spain in response to heavy three-course meals and hot weather, especially in the south of Spain, where there would be little incentive to end a comida quickly and go back outside. As it would be wildly inappropriate to have a siesta right at the table, sobremesa became a delightful alternative to allow for healthy digestion.   

The wellness benefits of this tradition

Apart from its cultural significance, sobremesa appears to offer health benefits. Taking time to relax before and after a meal has been linked to improved digestion and overall well-being. By allowing the body to properly digest food in a relaxed state, sobremesa promotes better nutrient absorption and reduces the likelihood of digestive discomfort.

Sharing stories, laughter and insights with loved ones can uplift spirits and nourish the soul.

Watch your manners in Mexico

Mexicans think it’s rude to mention difficult topics during a meal. Conversation while eating is mostly about the food and praising the cook. However, after the meal, acceptable topics are nearly unlimited. Sobremesa conversations can range from lighthearted banter to deep thoughts. As you may know though, once tummies are full, people can talk about anything.

This after-meal ritual is such a barometer of cordiality in Mexico that if you want to paint a picture of high tensions, all you have to say is, “We didn’t even stay for the sobremesa.” 

Although it can go on longer on the weekends, the sobremesa can be the weightiest part of a business meal. It starts once the eating is done and the plates have been cleared. Deep conversations are reserved for after eating because in Mexico, speaking with your mouth full is reprehensible. 

By the way, if you tend to talk while chewing, don’t be surprised if your guests suddenly leave.  

Sobremesa etiquette at restaurants

When you go to a restaurant and find a waiting line, you’ll probably get a strange look if you ask for an estimated waiting time. That’s because there’s no way to predict how long guests will stay and chat at their table once they’ve finished their meal. 

Other cultures may think it’s rude to keep people waiting for their table, but a Mexican will find it rude to get up and leave as soon as they’re done with the food. 

The art of lingering 

So, dear amigos, remember this when dining out in Mexico: if your plates are quickly cleared, the waiter is inviting you to stay and enjoy your sobremesa. Waiters will bring you the check only when you are ready to leave.

This fast-paced world is calling us to slow down and savor the moment. Sobremesa is considered one of the barometers of joy in our culture. Whenever there is a chance, let’s practice the healthy habit of staying at the table, relaxing and enjoying each other’s company.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com 

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Beyond being a star of the screen though, Mau has spent much of her career advocating for justice and supporting the victims of gender violence.

Activism and awards

Mau’s work has revolved around cultural issues and how to foster positive change. She received her BA in Linguistics & Cognitive Science from California’s Pomona College, after studying in Paris and conducting research in Guadalajara. She then worked with survivors of violence for three years; first with immigrant survivors as a legal assistant, and then as a peer counselor and advocate for LGBTQ+ survivors of violence.

In 2019, Mau starred in, directed and produced “Waking Hour.” In this poignant film, she portrays a young transgender woman navigating the desire for intimacy while grappling with safety concerns. Her impactful storytelling earned her the NewFest Audience Award and a YoSoy Award from the Hispanic Heritage Foundation for her advocacy work as a Latinx creator.

A trailblazer in the entertainment industry

Mau was a production fellow for the Netflix documentary “Disclosure,” delving into the representation of transgender people in the media. She then worked as a producer for the Sundance-premiered short film “Work,” along with producing the short films “Sam’s Town” and “Lovebites,” further solidifying her presence in the industry. As an actress, Mau shines with depth and authenticity in her role as a series regular in HBO Max’s “Generation.”

Baby Reindeer catapulted her into global stardom

Mau’s role in “Baby Reindeer” has significantly raised her public profile. A 2024 Netflix series about the creator’s real-life trauma, Her starring role is part of the reason for the series’ success.

In “Baby Reindeer,” Donny is a struggling comedian and bartender. When he offers tea to a stranger who walks into his bar, his kind gesture sparks an obsessive fixation. Meanwhile, Donny is struggling to build a meaningful relationship with his girlfriend, a trans woman named Teri. 

Mau has received critical acclaim for her portrayal of Teri, who serves as a source of stability amidst the turmoil caused by Martha’s obsession. Her authentic portrayal highlights the importance of representing transgender characters in mainstream media. Gadd has confirmed that Teri is based on a real person he was dating at the time.

Soon, events take a dark turn as it explores topics including identity, trauma, shame and validation. In an interview for Vogue, Mau said that a huge part of daily life for a lot of trans people is having to contend with other people’s shame and judgment. Furthermore, she emphasizes that men can also be survivors of trauma and violence and it’s crucial to address these issues.

Nava Mau: leading the fight for social justice

Mau is a vocal advocate for LGBTQ+ rights and the empowerment and visibility of people of all genders. Mau’s work addresses topics ranging from gender identity to violence prevention. As her profile has risen, she has used her visibility to push for systemic change in the entertainment industry and beyond. Her dedication to breaking down barriers is an inspiration in the fight for equality and social justice.

Mau’s remarkable journey speaks volumes about her courage and talent. With each project, she reaffirms her dedication to amplifying marginalized voices and driving meaningful change. Her authentic storytelling and activism inspire embracing diversity as the new norm. As we continue to witness her impactful career, we are reminded of the transformative power of art for creating a more compassionate world.

Whatever she chooses to do next, Nava Mau looks set to continue her rise to stardom.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende. who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com 

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Speaking to Mexico News Daily, Dominica discussed bringing award-winning Mexican food to the United States, and how her love for the country inspired her to delve into the world of high end cuisine.

A feast of accolades for Bombera’s culinary triumphs

The San Francisco Chronicle proclaims Bombera as the “Best tacos in the Bay Area.” Eater San Francisco recognized Chef Dominica as one of the “Female Titans of the Bay Area Food Scene”. Besides these prizes, Bombera made even bigger waves when it earned a Bib Gourmand in the Michelin Guide.

The Michelin guide was effusive in its praise of Bombera, writing that; “Chef Dominica Rice-Cisneros, whose passion has helped to shape Oakland’s current Mexican restaurant scene, [combines] a locavore pedigree and fine dining chops with a respect for the generational knowledge of heritage cooking. The single best illustration might be a dish of beautifully rendered duck leg confit, paired with a delightfully complex, nutty mole verde, just-right black beans and handmade blue corn tortillas.”

The remarkable career of a Mexican chef born in America

Dominica was born and raised in Los Angeles. She is a second generation Mexican American with family ties to Abasolo, Guanajuato. While working in Mexico City, New York, and Italy, she worked with leading chefs throughout the industry. This global apprenticeship shaped her path with a deep respect for the origins of ingredients and a love for the stories they tell.

Before Bombera, Dominica made her mark with Cosecha Café, which opened in 2010 at Swan’s Market. Her cooking drew crowds for 12 years, winning attention from The James Beard Foundation. Dominica was also named a semifinalist for Best Chef California in 2019.

Chef Dominica continued her distinguished career by establishing Bombera. This culinary haven symbolizes a firewoman and protector of the sacred flame of corn. She works with her team and husband, Southwest University history Professor Carlos Solomon. Their dishes celebrate the history and resilience of people who proudly identify as Mexican despite being born in the United States.

The value of terroir

I asked Dominica if the dishes she serves are authentically Mexican or adjusted to American taste, to which she replied: “What is authentically Mexican? Look at albondigas, those did not start in Mexico. Albondigas came from the African style of cooking meat with sweet herbs. The Moors took this style to Spain and the Spaniards took it to Mexico.

The dish that most traces back to my grandmother is a good pot of beans. In her philosophy, if you have that, everything else is going to be fine. She would start every day by washing and cooking a new pot of beans. Refrying yesterday’s beans for breakfast but cooking a new pot for dinner. That’s a real anchor for me.”

Rice-Cisneros also told me about her struggles, she works hard to source only the best ingredients. “It’s hard for me to make sure that the chiles I am buying are from Mexico, not from anywhere else. The terroir is very real in Mexico, every State has its own sazón.”

“Nobody is trying to homogenize the flavors in Mexico. The U.S. obsesses with making everything taste the same. I want the U.S. to learn from France. They are proud of their many wines and cheeses. This is because the soil changes from the north to the south.” she continues.

Besides praising European regional cuisine, Dominica says that the same overall concept is true in Mexico. “You have tequila blanco from sandy deserts. Then you go to Oaxaca and sense the tropical notes in their mezcal. Including the queso, because the vacas are eating the alfalfa from red clay that is high in minerals.”

“We received a ton of blue corn from Oaxaca last week, literally one ton,” Rice-Cisneros explained. “We work with two companies that specialize in corn from Oaxaca and Tlaxcala. The shipping and freight are very expensive, that is why this is a labor of love. I have vendors that are very precious to me.”

Why California deserves Bombera

I asked Dominica about California’s definition of Mexican.

“Mexico anchors California’s culture,” she replied. “We have this amazing blend known as the mestiza reality. A culture that has been thriving here for over 300 years in harmony. I’m always trying to show that this culture has always been here.”

“Having access to clean and delicious Mexican food is our birthright in California,” Dominica continued. “I want to keep that tradition alive. I grew up in a neighborhood where the señoras would hand-make the tortillas. When I started to see that disappear and everything coming from a bag, it broke my heart. I didn’t want to see that for my community.” It was at that point, Dominica said, that she realized there was no option but to open her own restaurant.

“This industry is a family tradition and a blessing. My immediate family has been working in the food industry in California for over 150 years. We’ve been part of the pizcas, worked in the farms, canneries, and restaurants. We’ve worked in catering, even feeding Charlie Chaplin and the Duchess of York. My little family has done all that.”

If you would like to try Bombera Oakland for yourself, reservations can be made online.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com

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In the vast landscapes of early colonial Mexico, Spanish conquistadors were obsessively searching for gold deposits. In 1568, explorers set out from Zacatecas in search of the precious metal. When they arrived in Coahuila, what they found was something less shiny but more precious: an oasis of springs and abundant wild vines.

In 1594, three Jesuits established the Santa María de las Parras mission, where they produced the region’s first wine. The following year, Lorenzo García, aware of the valley’s riches, sought the favor of King Philip II of Spain and obtained permission to cultivate the land and produce wine and brandy. Thus was born Hacienda San Lorenzo, the home of Casa Madero.

From 1597 to 1893, the winery changed owners 13 times until it was acquired by Evaristo Madero. Evaristo’s grandson, Francisco I. Madero, later emerged as a prominent figure in the Mexican Revolution, advocating for social justice, human rights and democracy. As a revolutionary leader, he played a crucial role in overthrowing the dictatorship of Porfirio Díaz.  

Mexico’s first internationally certified organic wine

Casa Madero stands as a benchmark in the international wine industry, renowned for its continuous innovation, distinctive certifications and global accolades. In 2010, Casa Madero achieved a significant milestone by becoming the first Mexican vineyard to obtain the ISO 9001:2008 Quality Certification for the production of wines and distilled beverages. 

A trailblazer in Mexican viticulture, Casa Madero is also the country’s first organic vineyard, becoming certified in 2012. This accomplishment began in 2008 with a commitment to environmental stewardship, leading to a four-year detoxification process that eliminated all chemical inputs from the land. After years of nurturing the soil according to organic agriculture best practices, German certification body BCS KIWA Okö Garantie certified Casa Madero in the USDA National Organic Program standard. 

This winery also holds the V-Label certification, the most recognized seal in the European Union, which certifies that all ingredients used for their products are of vegetable origin and that no animal ingredients were used at any stage of production. 

Casa Madero: officially the best in the world

Casa Madero is a world-class winery with over a thousand international medals. It has earned some of the most world’s most prestigious awards, such as Double Gold medals in Vinus Argentina, Grand Gold awards in Vinitaly Italy, Best Wine in Vinalies Internationales France, Revelation Wine in the Concours Mondial de Bruxelles and Best of Show in Mundus Vini Germany.

In 2013, Casa Madero’s Chenin Blanc 2012 was awarded the Double Gold medal and recognized as the best white wine at Vinalies Internationales, France’s most important wine competition, considered one of the five most prestigious in the world. In 2014, the winery’s Malbec 2012 won the title of “Revelation Wine” and a gold medal at the Concours Mondial in Brussels. Additionally, its Gran Reserva Cabernet Sauvignon 2015 and Gran Reserva Shiraz 2015 wines cracked the Top 10 of the World Ranking of Wines & Spirits.

Experience the wine yourself

Casa Madero offers tours of its facilities, set against the backdrop of majestic landscapes that whisper tales of centuries-old traditions. Here, amidst the serenity of the vineyards, guests are invited to savor the unparalleled excellence of its award-winning wines. These tours offer a symphony of flavors and aromas that embody Mexico’s vinicultural heritage, waiting to be explored and cherished by all who seek the essence of fine wine.

Casa Madero continues to thrive as a family-owned business. Their unwavering commitment to innovation drives them to continually push the boundaries in vineyard techniques and winemaking processes that stand out on the global stage.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com

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Huauzontle can be considered a superfood due to its rich nutritional profile, providing essential nutrients such as protein, fiber, calcium, iron, phosphorus and many vitamins, including A, C, E and B. Additionally, its abundant flavonoid content imparts potent antioxidant and anti-inflammatory properties, bolstering the immune system.

I was surprised to discover that the existence of huauzontle today is nothing short of a miracle, considering its tumultuous history as a forbidden food commonly mistaken for amaranth. Amaranth held a significant role as a staple food crop for the Aztecs, ranking alongside corn and beans in importance. As a tribute, Aztec farmers annually presented King Montezuma with over 20,000 tons of amaranth grain.

In addition to its nutritional value, amaranth held profound supernatural significance and played a prominent role in Aztec religious ceremonies, even those involving human sacrifices. Amaranth seeds were also mixed with honey and molded into idols of various gods, then eaten by participants after worship.

Huauzontle, visually similar to amaranth with small flower clusters, fell victim to the Spaniards’ unfamiliarity with Indigenous plants and was consequently forbidden. Hernán Cortez went so far as to threaten to personally chop off the hands of anyone found growing it. Despite its ban, huauzontle miraculously persevered due to its exceptional resilience in dry climates, even thriving in poor soils.

The delicious huauzontle dish that has become my favorite was crafted by chef Pablo Nicasio Soto. Pablo embarked on his culinary journey twelve years ago in Mexico City, working at a restaurant led by renowned chef Enrique Olvera, known for elevating street food to gourmet levels and showcasing a profound respect for the origin of each ingredient.

Growing up among his grandparents’ agricultural fields in Michoacán, Pablo gained firsthand knowledge of the milpa. This ancient Mesoamerican farming method revolves around a deep understanding of the symbiotic relationships between various plant species. Maize serves as the primary crop, interplanted with beans, squash, quelites, tomatoes, chiles and herbs to foster nitrogen fixation, promote biodiversity, enrich soil fertility and develop resistance to pests.

Pablo relocated to San Miguel de Allende seven years ago and opened the Merken Restaurant with his partner Yaya, a talented musician from Chile. Pablo noticed the scarcity of huauzontle dishes in local restaurants, and believes this is due to the labor-intensive process of removing the edible clusters from the thick stems.

Drawing inspiration from his grandmother’s delicious recipes featuring quelites from the milpa, Pablo concocted an extraordinary huauzontle dish that immediately captivated me and my friends, turning us into frequent customers. He chose chile ancho for the flavor profile because he admires its transformative journey — from fresh green poblano to dried red ancho. 

When I reached out to inquire about the dish for this article, I was pleasantly surprised by the generosity of Pablo and Yaya, as they shared the full recipe for everyone to enjoy!

Chile ancho stuffed with huauzontle (3 servings)

Ingredients

• 3 ancho chiles
• 7 ounces of goat cheese
• 6 ounces of huauzontle (edible clusters only)
• 2 hoja santa leaves
• 1 white onion
• 1 clove of garlic
• 1 ounce of piloncillo
• 10 tomatoes
• 1/2 ounce of butter

While cleaning huauzontle can be a bit laborious, the effort is well rewarded. Begin by taking one branch from the bunch. Delicately pinch and slide your fingers along each slender stem to detach the edible clusters.

To ensure that the vibrant flavors and health benefits of huauzontle are preserved, Pablo recommends briefly blanching the florets in boiling salted water for only 30 seconds. He uses 20 grams of salt for every liter of water. After transferring to ice water, pat dry.

Devein the chiles and soak them in hot water with the piloncillo for approximately 3 minutes until softened. 

Finely chop half an onion and one clove of garlic and sauté in a frying pan with butter. 

In a bowl, mix the sauteed onion and garlic with the goat cheese and huauzontle. Stuff the chiles with this mixture.

For the sauce, sauté the 10 chopped tomatoes, half an onion and one clove of garlic. Once cooked, transfer to a blender, add the two hoja santa leaves, and puree. Strain this back into the pan and simmer over low heat for 5 minutes. Adjust the seasoning.

To serve, place half a cup of sauce on a plate, then place the stuffed chile on top and garnish with huauzontle.

As you savor each bite of this delicious dish or consider adding huauzontle to your menu, reflect on the journey that brought it to your table. Although Pablo and Yaya closed Merken to focus on their successful catering business, they remain committed to their mission of familiarizing everyone with the cherished flavors and nutritional value of ancestral superfoods. 

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at: sandragancz@gmail.com

The post Huauzontle: Mexico’s secret superfood that nourishes the nation appeared first on Mexico News Daily

There are many ways to enjoy this flan in Mexico, ranging from homemade recipes to upscale gourmet versions, and it can even be purchased in small cups from street vendors. You can craft flan from scratch in your kitchen, opt for the convenience of instant mixes that only require adding milk or purchase elaborate versions from bakeries.

The history of Neapolitan flan

The origins of flan can be traced back to ancient Rome, where it was known as “tyropatina.” Initially prepared as a savory dish, Marcus Gavio Apicius, a renowned Roman epicurean of the 1st century, is credited with providing the earliest description of this recipe, which featured honey, eggs, milk and black pepper.

Over time, as the Roman Empire expanded and interacted with other cultures, culinary influences spread, and the concept of flan evolved. As the Roman Empire declined and gave way to the Middle Ages, sugar was added to the recipe for making flan in various forms throughout Europe, eventually becoming popular in Spain. 

Flan has undergone evolutionary changes as it traveled across the globe, giving rise to regional variations. In the 16th century, upon the arrival of Spanish conquistadors in the Americas, they brought along their rich culinary heritage, thus influencing the development of flan in the New World.

Despite the name suggesting an Italian origin, the Neapolitan flan was created in Mexico during the Spanish colonial period. It is presumed that the name intends to infer a foreign flair because, at that time, anything associated with European culture was held in high regard.

Neapolitan flan adds cream cheese and different types of milk to the original recipe, which are then cooked in a water bath and chilled before serving. The caramel topping is made by melting sugar, which is then poured into the mold before adding the flan mixture. To mitigate the risk of undercooked centers or overly browned exteriors, flan is frequently prepared and served in individual ramekins, while the bain-marie cooking method helps prevent the caramel from burning.

If you want to impress your guests with this creamy dessert, just follow this simple recipe.

Ingredients

For the caramel:

• 1 cup granulated sugar

For the custard:

• 4 eggs
• 8 oz of cream cheese at room temperature
• 1 can (14 oz) sweetened condensed milk
• 1 can (12 oz) evaporated milk
• 1 teaspoon vanilla extract

How to prepare Neapolitan flan:

Preheat your oven to 350°F (175°C).

To make the caramel:

In a saucepan, spread the granulated sugar evenly over medium heat. Allow the sugar to melt without stirring. Swirl the pan occasionally to ensure even melting. Once the sugar turns into a golden-brown liquid, remove the pan from the heat immediately to prevent burning. Quickly pour the caramel into a round mold, swirling it around to coat the bottom evenly. Set aside to cool and harden.

To make the custard:

In a blender or food processor, combine the eggs, sweetened condensed milk, evaporated milk, cream cheese and vanilla extract. Blend until smooth and creamy. 

Pour the custard mixture over the cooled caramel in the mold.

Place the mold into a larger baking dish and add hot water to the outer dish, creating a water bath that reaches about halfway up the sides of the mold.

Carefully transfer the baking dish with the mold into the preheated oven.

Bake for approximately 50-60 minutes or until the flan is set but still slightly jiggly in the center.

Once baked, remove the flan from the oven and allow it to cool to room temperature.

Once cooled, refrigerate the flan for at least 4 hours, or preferably overnight, to chill and set completely.

To serve, run a knife around the edge of the mold to loosen the flan. Place a serving plate on top of the mold and quickly invert it to release the flan onto the plate, allowing the caramel to drizzle over the top.

Slice, serve and enjoy!

As the smooth, creamy custard melts in your mouth, you’ll understand why Mexicans love their Neapolitan flan. Whether enjoyed as a midday treat or a refreshing dessert after a spicy meal, its sweet silkiness evokes celebrations and family ties.

Sandra Gancz Kahan is a Mexican writer and translator based in San Miguel de Allende who specializes in mental health and humanitarian aid. She believes in the power of language to foster compassion and understanding across cultures. She can be reached at sandragancz@gmail.com

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