The Tuma Pot

During the September Amerindian Heritage Month, you may have heard of the “tuma pot”. As explained by Michael Patterson, CEO of Tuma Sàlà Restaurant, described as Guyana’s first ever indigenous restaurant, the tuma pot is not an actual pot, a misconception by many, but a variety of meat in a pot.

“The tuma pot refers basically to the meat in the pot, but instead of using cassareep, the cassava water is used. Cassareep is produced after the refining process, where the cassava water is discoloured until dark brown with a more molasses taste and texture. On the other hand, the cassava water is the broth that’s developed on the surface of the water before it’s turned into cassareep. That broth is scooped off to make the sauce for the tuma pot. Very similar to the pepperpot, the tuma pot also includes a variety of meat that is used mainly by the Machusi, Wapishana, Patamonas and the other groups indigenous to Guyana. On the other hand, the pepperpot is used mainly by the Arawak people of the Lokono nation,” Patterson explained in an interview with Guyana Times Sunday Magazine.

“Tuma” refers to meat/fish cooked in the cassava water. The cassava water is referred to “kada” or “kadakura sauce”. So if someone invites you for “labba tuma” then that meal will be labba cooked in “kada” sauce. It is light “cream” in colour with a thinner texture to that of the cassareep. It, however, serves the same purpose of cassareep. Both are self-flavoured and are natural preservatives.

Most Guyanese are familiar with pepperpot rather than tuma pot. The pepperpot is made from cassareep, while tuma pot is prepared in cassava water.

Sometimes a special pot is assigned for the tuma. Traditionally, this pot remains at the fireside and would always have meat or fish inside. Because the tuma pot sauce is a preservative, freshly trapped meat/fish are continuously placed in the pot.

Patterson mentioned the tuma pot always has meat – be it fish or wild meat – and is stocked with the hottest pepper in the community. The meats in a tuma pot would usually include various “wildmeat” – wild hog, deer, wild cow, labba, agouti and all other meats that are edible by a particular indigenous group. Wild fish or freshwater fishes are also included in the tuma pot.

Cassava for the tuma pot

He noted that if the tuma pot is not cooked and refined adequately it can cause stomach ache and diarrhoea, even to the extent of death.

The cassava water is a lethal poison “equally” potent as cyanide. So it is very important that all the poison from the cassava water is refined by heat – fireside – until it is properly cooked.

“To prepare the cassava water, one must follow and carry out the process of extraction in detail in order to have a refined product. After grating the cassava, it is then placed into the matapi to extract the poison – the same process of making the cassareep. The extracted juice, cassava, is potent at this stage and should be treated with all care as to storage, as animals can pass by the kitchen area and sip/drink the liquid. They were many cases where animals – mostly cattle – were found dead after drinking the cassava water. After the water is extracted, it is then placed into a container and allowed to ‘settle’, eventually forming starch after a while. The settled water is now cooked – refining the sauce for consumption. While cooking, a broth is formed at the top of the boiling water. That portion is scooped off and placed into another container as the kada sauce. This process can be done to accumulate adequate sauce for the tuma pot. The remaining cassava water is further processed under heat to produce cassareep. This process takes time with fire modulation – meaning not having more or less heat than expected,” Patterson outlined.

Side order

Tuma is usually served with cassava bread or farine, depending on the preferences of various indigenous tribes. The Arawaks will use cassava bread, while the Machusi and Wapishana people will use farine. The Warrau will use the fresh cassava bread referred to as “arasuka”. Fresh cassava juice or “belltarie” will be used as the beverage. Other freshly made juices are also served with the tuma including fly, piwari, and parakari – just to name a few.

Patterson noted that work is done collectively as a community in indigenous villages and is referred to as “kaiyap”. He said if work is being done as a community project, then in most cases a tuma pot is prepared. Tuma Sàlà (pronounced as Tuma-zarah) is a Patamona word meaning “come let us eat”.

When it is time for the meal, the person responsible for preparing and presenting the food usually shouts out “Tuma Sàlà” and everyone knows it is time to eat. This brings everyone in a village together. According to Patterson, it is always a pleasure to do community work as the meal time was special.

“Tuma is a national dish that Guyanese can be proud of. The tuma pot is an authentic indigenous cuisine, just as pepperpot is. The introduction of the first ever Amerindian restaurant, Tuma Sàlà, established over a year ago, was founded on the tenants of cultural preservation, awareness, and the promotion of indigenous foods and beverages. In addition, to sustain growth, Tuma Sàlà, as an indigenous business venture, also embraces the concept and the promotion of art and craft and community-based tourism. Presently, this venture is experiencing a downturn in business that is affecting our country as a whole, but is still coping by providing a catering and delivery service to our many customers. It is expected to re-launch on November 14, 2015 at the first ever Jungle Marathon in Santa Mission,” Patterson disclosed.

Check out Tuma Sàlà on Facebook for more information on the tuma pot. (Cover photo: Tuma fish with hot peppers)