Global Posts

Students wishing to travel abroad: Do you wish to engage with a locale whose unique and warm culture extends to every aspect of life? Look no further than beautiful Madrid! In Madrid, even what would otherwise be the smallest and seemingly most insignificant thing absolutely exudes brilliance and a sense of warm Spanish culture. Looking at an area through its clothing and festivities is a wonderful lens to look at a place’s tradition, and it can be seen that many Madrid locals take pride in their own culture, wearing outfits called “chulapo” and “chulapa” for stunning and breathtaking San Isidro celebrations dating back to the 1600’s, celebrating Madrid and the love they hold for their patron saint of the city.

Now, you might be asking yourself a question: “What is a chulapo costume at all? Why should I care?” To help with any confusion, the costume designs change depending on gender. Men wear the chulapo outfit, which is made up of long black pants, a styled flat cap, a grey buttoned vest that covers a clean white collared shirt, sometimes wearing a long white necktie, and most importantly, a beautiful red carnation tucked into the vest or shirt pocket. The carnation is the symbol of love and marriage, showing devotion to another, and both men and women wear it. The women’s chulapa costume is also very interesting, starting with a ruffled, lantern-sleeved dress, followed by a beautifully colored shawl wrapped around the shoulders and back, and finishing off with a white headwrap with a red carnation adorning the top of the head. These specific outfits are to celebrate the Malasana area of Madrid, where this fashion was popular in the 1800’s during events and celebrations, and this unique style of clothing lives on through the San Isidro festival. Dressing up to enjoy partaking in a celebration with locals is an experience you will never forget!

The celebration of the San Isidro Festival dates back to 1619 A.D. to revere the death and canonization of San Isidro the Laborer, who is the patron saint of Madrid, farmers and planters. Getting the opportunity to learn about a Spanish Catholic tradition and engaging with unique European cultural figures while celebrating is something that many people never get the pleasure to experience! The celebration itself lasts for a week, starting in the middle of May on the 15th, but many people celebrate and party casually beforehand, which I know is something many college students can find rather familiar. As for the celebration itself, it involves a large selling of the best produce of the year that celebrates the field workers of Madrid, selling Madrid Stew, fancy wine, assorted pickled vegetables, and many other delicious foods. The events held through the week involve fun specialties like parades with floats and dancers, concerts, and a spectacle that many never see in their lives – a Spanish classic: The world-famous Madrid bullfighting. If loud and extravagant events are not up your alley, there are also many picnics held through the fields near the beautiful Manzanares River, as well as sporting events, with historical and religious lessons about Madrid and the event accompanying! No matter what you like to do or what you enjoy learning, there will always be fabulous and wonderful cultural growing experiences in Madrid, the crown jewel of Spain waiting for you!

INTRODUCTION INTO THE FOOD CULTURE OF CÓRDOBA

Spanish food is well known for its diverse and flavorful dishes, and this is all the more true when it comes to Córdoban cuisine, as there is a long, complex, and vibrant culinary heritage, which is reflected in its dishes. To understand this rich history, we must first rewind to a time before Córdoba was more than just the city of the Andalusian region of Spain, but rather the capital of Al-Andalus, the Muslim Empire on the Iberian peninsula. 

During this time, Córdoba served as a beacon of trends across Europe and the Islamic world. There was no greater representative of this than the cultural icon Ziryab. Full name being Abu al-Hasan ‘Ali Ibn Nafi,’ he traveled from Baghdad to Córdoba in the early ninth century and was influential in numerous fields, including music, poetry, fashion, and gastronomy.  Among his many contributions, Ziryab is credited with revolutionizing the art of dining in ninth-century Spain. Prior to his influence, meals were typically served with all the food piled onto a single communal dish, with metal goblets and plain tables. Ziryab introduced the concept of dining as a refined, structured experience, complete with tablecloths, glassware, and specific dining etiquette. Most notably, it was in Córdoba where he popularized the idea of the three-course meal: beginning with a light soup or appetizer, followed by the main course, and concluding with a sweet dessert. 

With this context in mind, it is no surprise that the dishes originating from Córdoba reflect this legacy. From its hearty meals to sweet confections to its approach to dining and presentation, Córdoba’s cuisine is a living testament to a rich, multi-layered history that began centuries ago that you can experience first hand.

FOUR TRADITIONAL DISHES ORIGINATING FROM CÓRDOBA

Oxtail Stew 

A version of this dish can be traced back to the days of the ancient Roman Empire, with the Córdoban version of the dish being known as Rabo de Toro, with ties to the local bullfighting traditions. It is a hearty meal that consists of slow cooked oxtail (as the name may suggest), vegetables, red wine, and traditional spices, and a flavor that has been described as rich and tender. 

Ajoblanco 

This dish is a cold, thick almond soup made of a blend of bread, water, salt, olive oil, garlic, and vinegar. Sometimes known as “white gazpacho,” this dish can trace its roots to the Moorish period (as Arabs introduced almonds to Al-Andalus), and it is the predecessor of other popular gazpacho dishes found throughout Spain. 

Salmorejo

Another gazpacho ancestor, this dish came to popularity after the introduction of tomatoes from the New World in the sixteenth century. It is a thick, creamy soup made of a blend of tomato and bread, usually garnished with egg, ham, and olive oil.

Flamenquín

This dish is a popular appetizer and typically consists of Jamón serrano (a type of dry-cured ham) rolled in pork loin, then breaded and deep fried, though many variations exist, some including cheese, sausage, fish, or poultry.

It is impossible to have a trip to Cordoba without encountering its rich and diverse culinary culture, and even harder to walk away without encountering at least one dish that you’ll love.

¡Buen provecho!

CITATIONS

Allibhoy, Omar. “Traditional Spanish Oxtail Stew (Rabo de Toro) Recipe.” Omar Allibhoy – The Spanish Chef, January 7, 2025. https://www.thespanishchef.com/recipes/spanish-oxtail-stew.

Aloise, Lauren. “Flamenquines Cordobeses – Andalusian Fried Pork Rolls.” Spanish Sabores, March 4, 2024. https://spanishsabores.com/flamenquines-cordobeses-recipe/. 

 Lebling, Robert. Culinary Biographies: Ziryab. (2006) Culinary Biographies: A Dictionary of the World’s Great Historic Chefs, Cookbook Authors and Collectors, Farmers, Gourmets, Home Economists, Nutritionists, Restaurateurs, Philosophers, Physicians, Scientists, Writers, and Others Who Influenced the Way We Eat Today, Yes Press.

Gritzer, Daniel. “Ajo Blanco (Spanish Chilled ‘White Gazpacho’ Bread and Almond Soup) Recipe.” Serious Eats, March 18, 2025. https://www.seriouseats.com/ajo-blanco-spanish-bread-almond-cold-soup-recipe. 

“Salmorejo Cordobés – Cold Spanish Tomato and Bread Soup from Cordoba.” Nick Malgieri, February 25, 2019. https://www.nickmalgieri.com/news/2016/8/12/salmorejo-cordobes. 

As you traverse through Madrid, seaking ancient knowledge and study-abroad credits, you’ll come across a wealth of exciting and tasty snacks, perfect for the starving student on their weary travels! As the City designated the capital by King Felipe II, it’s full of exciting, varied, and diverse foods just waiting for the bold traveller to explore!

While wandering the streets of Madrid, it’s essential to fuel your intellectual excursion with something hearty. The famous Cocido Madrileño is a perfect choice, with its warm broth full of an assortment of meats, chickpeas, and vegetables. It’s only available in the wintertime, so be sure to make a stop for it so that you can fill the void of the weary winter semesters. 

But perhaps our brave traveler is looking for something beyond the comforting nourishment of stew. Perhaps you’d like something strange and exciting, something you can smugly tell your family back home “oh yes, I ate that” while you look down your well-travelled nose. For this traveler, it’s imperative to try Caracoles a la Madrileña. Or in other words, snails. They’re slow simmered in chorizo, but any further detail is kept secret and elusive, the many different recipes aren’t to be shared, and every eating experience will be unique. This dish is unlike its fancy french brother, and is eaten with toothpicks and served in taverns and bars. 

But perhaps snails are just too tame for you. You’re looking for something your American friends at home would never think to eat. Then look no further than Gallinejas or Entresijos. This dish isn’t for the faint of heart, it’s bold, unique, and highly enjoyed by locals. It’s highly Madrid-specific, and you’ll certainly be embedding yourself in the culture by consuming this dish. What is it, you ask? It’s tripe! Or in other words, sheep entrails. 

Now all this adventuring is some hard work, and I think my dear traveler, you need something sweet to treat yourself. Have a sit down, eat some historically ambiguous churros, a creamy bartolillos, or glimmering, honey-glazed Pestiños (But only during Christmas or Holy Week!) and enjoy the magical beauty of Madrid. 

The city of Sevilla has a rich history as well as flavors and culture. Spain has always been known for its true high quality dining experiences, along with unique dishes and cooking techniques. The capital city of Andalusia has been culturally influenced by many other cultures throughout the years. The Romans, Jews, Celts, Greeks, and Islamic culture have slowly accumulated through history and created an unique Spanish cuisine. Techniques such as salting fish or ham and the adaptation of olive tree oil are both things that were adopted by the people of Sevilla.

One of the most important cultural significances related to cuisine in Sevilla is Tapas culture. This culture can best be understood by the term Tapas meaning “small plate”. This form of dining consists of a collection of many small dishes which will comprise a full meal. This is not only a special event for the people of Sevilla, but a true way of life amongst the locals. Tapas culture is a true sign of leisure and fosters community amongst the population of the city.

Here are some of the cities’ most prized dishes:

Patatas Bravas

This dish falls under the category of Tapas which is essentially equivalent to appetizers or snacks. The dish is made from boiled potatoes which are covered in a spicy tomato sauce and topped with clumps of garlic aioli. These are very culturally important to both Spain and the city of Sevilla itself.

Artichoke Tapas

This dish is one of the few tapas which include primarily vegetables. It’s served with a large artichoke, usually stuffed or wrapped with ham or prawns. The meat is served salt cured instead of being cooked making it able to be served all year round. Usually this is served with an aioli sauce which pairs great with the salty flavored meats.

Jamon Iberico

This dish is a very simple historical dish served throughout Sevilla as well as the rest of Spain. It consists of a dry-cured ham that is produced in the Spanish regions. The ham is usually from the leg of a pig and is expensive due to its high demand. The curing process is a traditional aspect of making this dish and the same process has been followed for thousands of years.

Salmorejo

Salmorejo is a dish that originated in the Andalusia region and is also served all around Spain. It’s a cold tomato soup which is know for its pinkish orange color and creamy texture. It’s sometimes served with a hard-boiled egg or salt cured ham. It’s can be eaten as a light meal and is mostly served during the summer months.

Overall, the rich culture, high quality recipes, and sense of leisure and community is what makes Sevilla such a hot dining spot for tourists and locals. The food not only is extremely rich in flavor, but rich in history as well. The cuisine of Sevilla truly tells a story of the city’s vast and diverse historical experiences.

2nd Century BC to 710 AD.

While Cordoba is known as the ‘City of the Caliphate’, its story begins many years before Islam arrived in the Iberian Peninsula. Like most of Spain, during the 3rd century BC, the settlement that would become Cordoba was colonized by the Carthaginians. Following the Second Punic War, like most of the Carthage’s colonies, it was annexed by the Romans (they had a habit of doing that). It would be thoroughly Romanized over the following centuries; it wasn’t Roman enough to some, as it was sacked by Julius Caesar in 45 BC and settled by soldiers of Augustus after he won the civil wars that followed Caesar’s murder. Starting in the 2,000s BC, olives had been cultivated in the region around Cordoba, and this would only continue under the Romans and grown even more into a massive operation. By the late 500s AD, that region of Spain would be conquered by the Visigoths.

711 AD to the 10th Century AD.

In 711 AD Cordoba was captured by the Umayyads and soon the city became the jewel of the Islam in that corner of their world. When the Umayyads were overthrown by the Abbasids in 750, one of the last surviving members of the Umayyad Family, Abd Al-Rahman the First. He declared the Emirate in 756. Over the next 25 years Rahman would go on to conquer all of the other petty rulers known as the Fihrids that had existed in the Peninsula (there can only be one!) Over time the Emirate would fall into somewhat of a decline, but in 912 a new Emir would rise to restore the might of the Emirate, Abd Ar-Rahman the Third. He would go on to launch a myriad of campaigns to restore the central authority of Cordoba. In 929 he would declare himself Caliph, being the third Caliph in the Islamic world along with the remnants of the Abbasids in Baghdad and Fatimids in Cairo. (A counter Caliphate if you would).

10th Century to the 12th Century AD.

Throughout most of Cordoba’s history under Muslim rule was the focal point for the flax and silk trade in Iberia. Naturally it was also a titan in the textile industry. Textiles were not the only thing it was well known for, as with much of the Islamic World, its many libraries and being a center of learning. At its academic zenith, the city boasted up to 80 libraries and produced many notable Islamic mathematicians, scholars, and historians. Over time the population of the city also begin to grow steadily and by 1000 AD the city had well over one-million people living within its walls. Overtime due to political infighting and widespread instability in the Caliphate, the region would facture into several smaller state. At this time, several rulers would integrate Jewish and Christian advisors. Due to the somewhat lax nature that had fallen over the Caliphate in terms of obeying Islamic Law, chiefly by being more tolerant to other religion, allowing music, and allowing the consumption of alcohol. Additionally, weakness politically and fracturing into smaller the Taifa kingdoms, Al-Andalus would be invaded by the Almoravids of Morocco in the late 11th Century AD who were stricter in their interpretations and practicing of Islam.

Sources organized in tandem with the events listed above:

Keay, J. Simon. ‘Oxford Classical Dictionary’ Oxford University Press (2020) Page 374.

Link: The Oxford Classical Dictionary – Google Books

Collin, Roger ‘Visogothic Spain: 409-711’ Blackwell Publishing (2004) Page 134.

Link: Visigothic Spain 409–711

O’Callaghan, Joseph ‘A History of Medieval Spain’ Cornell University Press (1975) Pages 100-101.

link: ProQuest Ebook Central – Reader

“Muslim Spain (711-1492)” BBC (2009).

Link: BBC – Religions – Islam: Muslim Spain (711-1492)

Kennedy, Hugh ‘Muslim Spain and Portugal: A Political History of Al-Andalus’ Routledge (1996). Pages 82-94, 154-165 (for Almoravid Conquest), and 196-200 (for Almohads).

Link: Muslim Spain and Portugal: A Political History of al-Andalus : Hugh Kennedy : Free Download, Borrow, and Streaming : Internet Archive

Near the heart of the city of Madrid, its white columns glimmering in the rays of El Sol, stands the Museo Del Prado. Built in 1785 under the orders of King Charles III, it was originally intended to be the home of the National History Cabinet. Luckily for us, however, and thanks to the prompting of his wife, King Ferdinand VII (the grandson of King Charles) designated it as the Royal Museum of Paintings and Sculptures and now is the home of some of the most significant and beautiful works of art in the world. 

One such work, watching over the paintings in room 014, is Christ Crucified, painted by Diego Velázquez around 1632. It depicts Christ suspended on the cross, his pale figure illuminated against the darkness of the background, his isolation in his passion driven into our minds by the starkness and loneliness of his setting. By the wound on his side, we know that he’s already dead, but despite the gruesome details of the story of his death, this Christ is peaceful. He’s upright and firm, his face is calm and beautiful. Contrary to the more popular trend of the time of placing one foot atop the other, he’s instead held up by two feet planted on the suppedaneum, giving us a sense of rest, of stability, and of firmness. The Christ in this work is beautiful and calm- Velázquez is showing us a different aspect of this scene, drawing from the idea that Christ, while being beautiful in his soul, was also the most physically beautiful person to live. This isn’t the dramatic, emotional and gruesome crucifixions we’re used to seeing from the baroque. This Christ seems to be gently reposing on the cross, beautiful, serene, and solemn. His face is partially veiled by a curtain of his hair, drawing us in and inviting us to look closer to peak under and reveal the beauty of his face.

The entire painting, its solitary setting, its calmness and serenity, the four nails, the already dead Christ- everything even down to the fully written text above Christ’s head (“Jesus of Nazareth, king of the Jews” In Latin, Hebrew, and Greek), is a massive departure from the baroque trends of the time. They favored three nails, a living, suffering figure with a more dynamic, twisting pose, an abbreviated INRI instead of the written text, and most significantly, the drama and emotion of the typical Baroque crucifixion. 

All these aspects that Velázquez is rejecting and the solemnity of the iconographic quality he’s embracing come from the ideas of the artist Pacheco, who advocated for these breaks in the trends in his book Art of Painting. His idea was to create something that was ancient, that pulled from the old iconographic ideas of painting, that inspired the viewer with its solemnity. Pacheco believed that painting was the superior medium, it could, he said, create something embraceable. Paintings such as this were made for chapels and churches, to be hung among the softly glowing candles and gazed upon during prayer. Pacheco wanted artists to create an experience– the solemnity of feeling as though the figure was incarnate in front of you, and if you reached out, you could embrace it. 

These ideas are more than evident in Velázquez’ Christ- He took these ideas and transcended them into something above and beyond anything attempted before. His Christ is so soft and lifelike, so delicate and beautiful, it feels as though you have to hold your breath or you might disturb the sweet rest of the gentle figure. Unlike any painting of its time, Velázquez shows us a Christ that is gently reposing on the perfectly crafted cross, enveloped in softness and light, stretching out his arms on the beams of the cross, inviting your embrace. This is just one masterpiece in the Museo del Prado, and its richness, significance, and symbolism could be studied for days. I invite anyone, whether a student or teacher of the arts, of history, of theology, or anything in between, to come and experience the embraceability Pacheco so strongly advocated for, embodied, or more appropriately incarnate in the dazzling work of Velázquez.