“Just as your used car is worth part of the payment for a new one... your old stove also holds value. The old stove is unsightly. It contrasts deplorably with the shiny tiles of a well-maintained kitchen. Even so, your stove is worth money.” This advertising campaign expresses the commitment of the Société Anonyme du Gaz to intensify something that had already been occurring since the end of the 19th century, a slow and gradual process: the substitution of wood and coal for gas – in the process of cooking food and heating. And furthermore, for those who already used gas, the exchange for a new stove. In this photograph, a store where there was a showroom for the sale of stoves manufactured by the company itself.
Rua da Assembleia – Sem data – Augusto Malta
This photograph of a damaged stove – the reason is not clarified in the image – serves as testimony to the design of the stoves that were marketed by the Société Anonyme du Gaz.
Broken Range-Schneider Trenkamp Co – 01/09/1911 – Mortimer
One of the numerous advertisements for gas stoves published in Revista Light.
Revista Light - 1929 - p. 99
In the 1930s, the gas stove was still not a unanimous choice, not even among the classes with better financial means. These advertisements show us the dominant ideas within the advertising world (and of white society, in general) at the time, which served clients such as Light and the Société Anonyme du Gaz: the Black woman — portrayed in a racist and caricatured manner in the ad — was associated with backwardness, that is, with the charcoal stove...
Revista Light - 1935 - p.49
… while the white woman of better economic standing supposedly already handled the gas stove. The cook was commonly associated with the Black woman. We know well that in the first decades of our Republic – a period that coincides with the rollout of the Light conglomerate's services – eugenicist policies aimed at whitening the population were intense, as our historians on the subject demonstrate.
Revista Light - 1932 - p. 44
This image shows the great novelty: the gas stove, in a cooking class offered to housewives.
Aula de Culinária – 14/10/1948 – Fotógrafo não identificado
Here, one sees the stove installed in the Flamengo telephone exchange, on Dois de Dezembro Street. On it, the meals offered to the switchboard operators who worked there were prepared.
E. T. Beira-Mar – Augusto Malta
When the S. A. G. inaugurated the first School for Cooks, in its agency on Teixeira Soares street in Praça da Bandeira, the repercussion was very positive, according to the record in the Revista Light (April 1932). The class was integrated by “numerous ladies residing in the neighborhood” and as the published photograph attests, there was an apparent ‘ethnic’ balance. Taking into account that a considerable portion of the women dedicated themselves to domestic chores including the kitchen, it becomes impossible to know who was, there, mistress or professional cook. But it is a fact that the first rows were occupied by black women, all dressed in white, which could lead to the interpretation that they were all professional cooks. Or not.
Revista Fon-fon - 1932 - p. 41
The course program included the general aspects of the kitchen and its utensils, including cleaning, the handling of the stove and the oven, their techniques and maintenance, the selection of different foods, methods of processing and preservation, various recipes for a complete meal and, furthermore, “the hygiene of the maid in charge of these services.” And would there have been a substantial change in the Carioca kitchen? New ways of cooking, with new equipment, would have implied a change in habits and flavors? This, without forgetting that electricity came to enable the popularization of the refrigerator, occasioning another true revolution in the kitchen and dietary habits. One thing is certain: descendants of those black women, many of them domestic workers, are changing the local reality, where structural racism is increasingly combated and the visibility of other foods is evident. Today, Rio de Janeiro has names of note among the Afro-descendant chefs who command admired restaurants, established in neighborhoods and communities where Afro-Brazilian cuisine – including quilombola cuisine and the votive food of candomblé terreiros – is increasingly disseminated and appreciated.
Revista Light - abril de 1932 - p.35