09/12/2026
More Than Just Hominy: The Indigenous Chemistry Behind Our Winter Pots
Field corn is not food on its own. It is too hard to chew, the hull will not come off, and anyone living on it plain will slowly get sick. Across the mountains and valleys of New Mexico, households long solved that with a bucket of clean wood ashes or a bit of slaked lime.
Here is what was happening in the yard on a cold winter morning.
The ashes from clean juniper, piñon, or cedar had been gathered from the fogón, the fireplace, or the outdoor cooking fire. In some yards, water was strained through a wooden ash hopper to draw off strong amber lye water. In traditional New Mexico and Pueblo households, the clean, sifted ash was added directly into a big cast iron kettle of boiling water along with shelled white or blue corn, while others used cal, which is slaked pickling lime.
The alkaline ash or lime water did something the corn could not do on its own. It softened and broke down the tough pericarp, the outer hull, so it slipped right off with gentle rubbing. The kernels swelled, split open, and turned soft and fragrant. Then came the wash, and it was serious rinsing in cold water, basket after basket and pot after pot, until the alkali was rinsed away and the skins were gone. In the South they called the finished whole corn hominy. In New Mexico, it is the foundation of posole, and when dried and ground, it becomes the nixtamal masa for tortillas and tamales.
Now the part almost nobody was told in modern times, though Indigenous peoples understood its importance for millennia. This process, known historically as nixtamalization, comes from the Nahuatl word nextamalli, meaning ash corn. Treating corn with alkaline wood ash or lime fundamentally changes its chemistry. It unlocks bound niacin (vitamin B3), making it bioavailable, and provides essential dietary calcium. In the American South and across Europe in the nineteenth and early twentieth centuries, communities eating untreated corn suffered epidemics of pellagra, a devastating niacin deficiency. Yet throughout the Pueblos and Mesoamerica, where nixtamalization was woven into daily life, pellagra was virtually unknown.
In Pueblo communities, nixtamalization is not just food preparation; it is a sacred culinary science. Blue corn is nixtamalized with wood ash, often from juniper or chamisa, which not only frees the nutrients but chemically preserves and brightens that rich blue-gray color. The ash adds subtle minerals and flavor to atole, chaquegue, and piki bread. It is an unbroken line of botanical chemistry developed by Native ancestors and shared across cultural lines for centuries.
Dried or frozen, that prepared corn carried communities through the hardest winter months. When simmered slow with pork, garlic, and pure red chile, it becomes the bowl of posole that anchors New Mexico feast days, Pueblo celebrations, Christmas Eve tables, and cold winter mornings.
If your elders made posole or hominy outside in the yard over an open fire, somebody in your family still remembers the earthy, pungent steam coming off that kettle, and the nourishment that kept generations fed.
New Mexico History and Everything Land of Enchantment
Sources:
Katz, S. H., Hediger, M. L., & Valleroy, L. A. (1974). Traditional Maize Processing Techniques in the New World. Science, 184(4138), 765-773.
Pueblo Indian Cooking (Cheryl Alters Jamison & Bill Jamison); Native American Foodways and Nixtamalization studies.