StapleCabo Verde
Xerém
Coarsely ground maize cooked to a soft porridge, the everyday version of what cachupa does at length. Eaten with fish, sausage or simply oil and salt.
Serves 6 · 1 hour
Rabelados
The rebels of Santiago's northern hills — Catholics who refused the 1940s reform of the Church, withdrew to the countryside for decades, and whose descendants now paint their refusal onto canvas that sells in Lisbon.
Rabelados people
Rabelados.image004.jpg · Wikimedia Commons
Identity
Population: A few thousand, concentrated in Espinho Branco and neighbouring settlements of Tarrafal, Santiago
Location: The northern interior of Santiago, above Tarrafal
Language: Kriolu of Santiago
Language family: Portuguese-lexified creole
Traditional governance: Community elders and lay religious leaders rather than clergy; deliberate distance from state services for several decades, partially reversed since the 1990s.
Clans, Sections & Sub-groups (3)
Most African peoples are federations of named sub-groups (clans, sections, chiefdoms or sub-tribes), each with its own dialect, territory and traditions.
Espinho Branco
The main settlement and the centre of the painting movement.
Dispersed families
Households across the Tarrafal hills who kept the older liturgy quietly.
Returned members
Families who have re-engaged with schooling, clinics and the wider Church since the 1990s.
Gallery
1 images
Culture
Clothing: Deliberately plain dress with long skirts and headwraps; men's beards and uncut hair as markers of the refusal.
Food: Subsistence maize, beans and cassava with goats; cachupa as elsewhere on Santiago; historically a poorer diet than the coast because of chosen isolation and thin land.
Ceremonies: The pre-reform Catholic liturgy in Latin and Kriolu, kept by lay leaders; wakes, saint days and processions conducted without priests for decades.
Marriage customs: Marriage conducted within the community by lay officiants rather than by the parish, a practice that left generations without civil registration.
Initiation rites: Baptism and instruction by community elders; the decision to remain apart is itself the community's defining adult commitment.
Food & Recipes
Every dish the Atlas publishes for Cabo Verde, at national rather than community level — 7 in all: the staple a household eats daily, the dish the country names as its own, street food, what is cooked for a wedding or Eid, regional specialities and a drink. Quantities and method are given for every one, so these are recipes rather than descriptions, and each has a photograph from Wikimedia Commons. The Food page carries the whole continent, searchable by country and by ingredient.
National dishCabo Verde
Cachupa
also Katxupa
Hominy corn and beans stewed for hours with whatever meat or fish there is, the dish that defines Cabo Verde. Left over and fried with an egg the next morning it becomes cachupa refogada.
Serves 8 · 3 hours 30 minutes, plus overnight soaking
Street foodCabo Verde
Pastel com o Diabo Dentro
A fried sweet potato pastry with a spicy tuna filling, whose name means pastry with the devil inside. Sold from baskets on the street in Praia and Mindelo.
Serves Makes 12 · 1 hour 15 minutes
Festival & feastCabo Verde
Búzio Guisado
Sea snails or conch stewed in tomato, wine and garlic, prepared for saints' days and family Sundays on the coastal islands. Tenderising them is a matter of hours, not minutes.
Serves 6 · 2 hours 30 minutes
Regional specialityCabo Verde
Caldo de Peixe
A clear fish broth with cassava, sweet potato and green banana, eaten on every island where a boat goes out. Simple, and judged entirely on the freshness of the fish.
Serves 6 · 50 minutes
Regional specialityCabo Verde
Djagacida
also Jagacida, Rice and beans
Rice and beans cooked together with onion and bay, the Cabo Verdean everyday plate and a quicker cousin of cachupa.
Serves 6 · 1 hour, plus soaking
Drink & sweetCabo Verde
Grogue and Ponche
Sugarcane spirit distilled in the valleys of Santo Antão, drunk neat as grogue or sweetened with honey and lime as ponche. Poured at every morna session and every funeral.
Serves Makes 700ml ponche · 20 minutes, plus a week resting
Stories & Oral Literature
The Refusal of 1940Historical account
When the Church in Cabo Verde adopted reforms brought by a new missionary order, including changes to blessing, calendar and the role of lay catechists, communities in Santiago's north refused. They rejected the new priests, and later the census, vaccination campaigns and schools that arrived with the colonial state. The refusal cost them medical care and literacy for two generations, and it kept a form of island Catholicism that has otherwise vanished.
Painting the RebellionContemporary account
From the late 1990s an arts project at Espinho Branco encouraged Rabelado families to paint. The work, bright figurative scenes of village life and religious procession on cloth and board, found buyers in Praia and Lisbon and became the community's main cash income, changing its relationship with the outside world more than any earlier intervention had.
Proverbs
“The old prayer still reaches heaven.”
The community's core claim against liturgical reform.
“He who takes the state's bread eats the state's rules.”
Why services were refused.
“A closed door keeps out the wind and the news.”
The acknowledged cost of separation.
Mythology & Spiritual Beliefs
Creation: Orthodox Catholic creation belief, held in its pre-reform Cabo Verdean form.
Beliefs: Pre-1940s Catholic practice with lay-led liturgy; strong belief in blessing, in the protective power of the older rites, and in the corrupting character of the reformed Church and of the state.
Ancestors: The founders of the refusal are honoured as men and women of conscience; graves at Espinho Branco are tended as the community's own history.
Gods, Goddesses & Spirits
God the Father
Creator, addressed in the old liturgy
Nossa Senhora
The Virgin, focus of the community's processions
The island saints
Patrons whose feast days structure the calendar
Architecture
Traditional settlements: Small scattered hamlets in dry hill country, historically without electricity, piped water or road access by choice as much as by neglect.
Building techniques: Funco round stone houses with conical thatch, a form largely abandoned elsewhere in Cabo Verde and preserved here; dry-stone walling.
Village layout: Loose clusters of funcos around a chapel space with no resident priest; fields and goat pens on the surrounding slopes.
Artifacts
Rabelado paintings
Art
Bright figurative works on cloth and board, the community's contemporary signature.
Funco house
Architecture
Round dry-stone dwelling with thatched cone roof.
Hand-copied prayer books
Manuscript
Pre-reform liturgical texts kept and recopied by lay leaders.
Processional crosses and banners
Regalia
Objects of the community's independent religious processions.
Historical Timeline
1940s
Church reform in Cabo Verde; communities in northern Santiago refuse the new clergy and rites.
1950s–1970s
Withdrawal deepens; colonial services refused, including schooling and vaccination.
1975–1990s
Independence brings a state less interested in coercion; contact slowly resumes.
Late 1990s
Arts initiative at Espinho Branco begins; painting becomes the community's public face and cash income.
Present
Partial reintegration with schools and clinics, alongside continued religious distinctiveness.
Sources & Further Reading
Open sources
- Britannica: Cabo Verde — religionEncyclopaedia Britannica
- Cabo Verde cultural heritage reportingGovernment of Cabo Verde
Premium & scholarly sources