In the narration, there is a clear difference of class. It serves as a “marker of ethnic identity via ethnic cuisine,” as anthropologist Ellen Messer terms these interactions in the Annual Review of Anthropology 1984, yet there are also profound differences in how this food functions for each woman. The food exchange between these two women is interesting in several ways. A relationship based on food proves that there are areas where Indians and non-Indians can meet and share things: the tortillas and black beans had brought us together …”
It made me happy, too, as the smell of tortillas and refried beans brought back my childhood in Venezuela, where the women get up early to cook arepas for breakfast….`We only trust people who eat what we eat,” she told me one day … I suddenly realized that she had begun to trust me. Corn, chile and beans were also the staples of Guatemalan cuisine, and the young Rigoberta, far from home in Paris, was elated to partake of some “soul food:” I cannot describe how happy that made Rigoberta. From Venezuela Burgos had received corn flour and black beans, and had preserved some cayenne peppers in oil. I think everyone who reads Rigoberta Menchú’s famous 1982 testimonio remembers the part in editor Elisabeth Burgos’s prologue when she describes how she won the Guatemalan woman’s trust by preparing food together.
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