Tag Archives: clothing

María Mayoral: A Lineage in Thread

By Bianca Corona—

There is a pace to the coast that does not translate in cities. It is slower, but never lazy. It is intentional. The light moves differently here, and the wind carries salt and sound in a way that makes you stop without realizing you have stopped. Even the fabric you wear asks you to release anything heavy and choose something that breathes. When I first sat down with María, this was the feeling that met me before she even spoke. A quiet, grounding presence. Not shy. Just someone whose voice comes from a deeper place, the kind of place most people forget to visit once they leave the coast.

Born in Pochutla, a town 45 minutes from Huatulco, Maria’s family came to the coast decades ago, long before tourism reshaped the shoreline. They arrived to work. Work that demanded patience. Work taught by hands rather than classrooms. Work that held their identity in cotton and color.

“We practically lived in the hotel,” she told me, remembering the Sheraton before it became the Barceló. She described the smell of sunscreen mixing with thread, the sound of tourists moving in and out, the constant presence of sand under her feet. Childhood for her was not divided into playtime and work. It was one space. One long rhythm set by the loom.

Her mother wove. Her father wove. And slowly, María learned too. First watching. Then assisting. Then creating. She began weaving at 12, sewing at 15. Not because someone told her to. But because the rhythm of the loom teaches by itself if you sit close enough. Press, release. Press, release. A heartbeat made audible.

But lineage is rarely a straight line. It bends. It tests. It takes you away from home so you can return with a different perspective. María left the coast to study International Design in Puebla. She wanted to understand fashion in a broader sense. “Where I studied, the approach was very artistic,” she said. “It gave me a wider range of what fashion could be.” She liked that contrast. Traditional weaving in one palm, modern design in the other. She could feel how they might meet without contradicting each other.

After graduating, she tried to stay in the city. Everyone always told her to go big or go home. To prove yourself in a larger place. To move fast. To produce more. She tried to believe it, but her heart disagreed. “I couldn’t keep up with that life,” she said. “I missed breathing.” So, she returned to Huatulco. Back to the coastline. Back to the thread.

I then asked, “What stories would you say are figuratively woven into your pieces?” She shared, the first thing to come to her mind was when her mother began losing her vision. The woman who once guided every stitch, whose presence was the essence of their workspace, slowly entered a world without images. María told this part of the story without dramatizing it. She simply explained how the workshop changed, and how she changed with it. She started weaving differently, adding dimensions that her mother could feel with her fingertips. Texture became language. Color became memory. Craft became closeness. “I changed the way I weave so she could still be part of it,” she said. Her tone held no sadness. Just devotion. A very soft but very steady kind of love.

But life never teaches one lesson at a time. While she was caring, adapting, holding her craft close, another part of her self-development broke. A brand she previously helped build was taken from her. Her designs, her work, her name. “They robbed the brand from me,” she said. And around the same time, projects she depended on slowly unraveled. Her income disappeared. Her confidence wavered. She took a job as a waitress. Long shifts. Late nights. A kind of exhaustion that demands all of you. She worried that maybe she had stepped into a life that would not offer anything beyond survival. Meanwhile her family encouraged her to come back to the workshop and begin her own brand from scratch. She was resistant at first. Pain makes us hesitate. Starting over feels heavier when the loss is still fresh.

She laughs when she talks about this now. Not because it is funny, but because distance gives shape to things. She says it taught her something very clearly. “I realized I couldn’t let go of what I love just because someone else was dishonest or because things did not work out the first time.” So, she returned to the loom. And from that return, her brand took its true name, María Mayoral. Not born from inspiration or timing or trend. Born from refusal. A refusal to shrink. A refusal to disappear.

And now, when she talks about her work, she does not speak like someone trying to sell you something. There is no presentation. She speaks from inside the process itself. “When someone wears my pieces, I want them to feel something. To feel astonished at themselves,” she said. Not astonished as in spectacle. Astonished by the soulful care webbed through the fabric. Astonished as in remembering something ancient in the body. Something warm. Something that feels like home even if you are far from it.

Because here, in Huatulco, clothes are not stiff. The heat demands breath and softness. The ocean demands movement. Cotton is not an aesthetic choice. It is the only fabric that lives well with the climate. Nature decides. The land chooses the material. The coastline decides the palette. Her colors shift with seasons and tides. The marigold dye that blooms today will not bloom the same next year. Rain changes the tone. Soil changes the shade. Emotion changes the hand. Nothing repeats. Not because she refuses repetition, but because the land does not repeat itself.

Her atelier holds eight looms of varying sizes. The sound inside is steady and meditative.

And when you watch a piece being made, you understand instantly why a garment created in this space cannot be compared to anything made in a factory. “The piece that took me the longest took three months,” she said. Three months of touch and patience and presence. Machines can imitate the pattern but not the weight of meaning. Not the warmth. Not the life. Visitors who spend time in the workshop leave with reverence because they see what cannot be massed produced… time.

Her first collection, the one that gave real shape to the brand, was inspired directly by the ocean. Not as metaphor. As literal memory. Textures that mirrored tide lines. Movement that echoed waves. Only six pieces. They sold out in two weeks. It was the beginning that confirmed everything she believed. Her next collection draws from Tangolunda and the memory of the old Camino Real. The coastline there holds a specific glow. The sand is filled with tiny spiral shaped shells. She will bring those spirals into her designs. Not traced. Remembered.

María also collaborates with families of embroiderers in the Valley. Women who carry techniques older than any written history. She respects the knowledge they hold. She asks before using something with ancestral meaning. She learns the symbols. She refuses the imitation culture that has taken root in Oaxaca’s markets. There are stitches she keeps hidden. Marks meant only for the women who will wear her pieces close to their skin. “Something just for them,” she said. A private language made of thread.

When I asked María where she sees the future of her brand, her answer surprised me. Her dream is not global exposure. It is continuity. She wants to create her first runway in Oaxaca and take her mother with her. She wants the community to rise alongside the brand. “First Mexico,” she said. “And when Mexico knows us, then the world.”

This is not a comeback story. It is a return. A realignment. A remembering of who she has always been. Her pieces are not garments. They are memory held in cotton. They are lineage moving forward. They are devotion stitched into form. They are a daughter refusing to let love, or craft, or identity be dimmed.

These pieces are woven time.

Contact for designs WhatsApp: + 52 958 587 8556
Instagram: @mmariamayoral

Photo: Elias Cruz

Footwear in Mexico

By Jan Chaiken and Marcia Chaiken

One of our shared characteristics is flat feet. As children, we were among the very few who, while running around a pool, left footprints that displayed a complete foot with no open arch space. But the similarity in our feet ends there; one of us wears a US men’s size 13 shoe and the other a US women’s 5.5 (Mexico, size 22.5). For the latter, looking for smaller than average dress shoes that provide comfortable support was always a challenge in the U.S. – but not in Mexico.

Shopping for Mexican Shoes

For anyone in the United States or Canada whose feet are smaller than the shoes that local footwear brands bother to sell, traveling and shopping in Mexico provides them with a welcome opportunity to explore footwear in a great variety of styles, colors, materials and price ranges. That’s because Mexico has a long history of designing and creating footwear for a population whose mix of foot sizes differs from what is found in the US and Canada.

Production of footwear in Mexico developed gradually out of traditional work of artisans using locally available materials. Now it is one of Latin America’s major industries and collectively aspires to export to the entire world. But that is a comparatively recent development, as the first exports of footwear from Mexico to the United States occurred in 1951.

Before the Spanish conquest of Mexico (16th century), shoe making was already a creative endeavor. As throughout the world, once homo sapiens decided to stand on their own two feet and roam, there was a recognized need to protect soft soles from thorns and other sharp objects. Sandal-type foot coverings were made from bark, animal skins, plant fibers and, in Mesoamerica, from rubber. The nations indigenous to Mexico were creators of prototypes of the earliest artisan shoes – huaraches, an iconic Mexican style of sandals that continues to be popular today. Huaraches were traditionally made from woven leather strips but now are also of synthetic materials, with a distinctive, open-toed design. They come in various styles, from simple everyday versions to more ornate, decorative options. These shoes are not only comfortable and suitable for Mexico’s warm climate but are also a symbol of Mexican craftsmanship.

The conquistadores (and later their families) brought European design expectations with them and created a demand for footwear that was far more elaborate than simple huaraches.

Charro boots, or botas vaqueras, are also a distinctive style of Mexico. Charros are skilled horsemen who participate in rodeo events, and their attire, including the boots, has been widely adopted by Mexicanos. The boots typically feature pointed toes and high heels, have intricate designs and embroidery, and are acceptable at even formal events.

The Mexican Shoe Industry

Although Europeans who flocked to Mexico included shoemakers who started cottage industries to supply locals with footwear, Mexican shoemaking became centralized as the world shifted to mass production. Consider León, a city in the state of Guanajuato that is unofficially considered to be the footwear capital of all of North America – it produces more shoes annually than any other city on the continent. Nearly every major footwear company in Mexico has its headquarters or outlets in León. How did that happen? Well, León is surrounded by cattle ranches, which provide a large supply of hides for tanning, not to mention numerous cowboys needing boots. León also has a ready supply of water for tanneries. Talented shoemakers established factories in León initially to make rugged cowboy boots but gradually expanded to a wide variety of footwear.

While most shoe stores sell shoes for both men and women, the patterns of shopping and purchase differ greatly between them. In Mexico approximately 70% of all footwear purchases are for women’s shoes. Sometimes you may spy a husband or boyfriend just sitting placidly in a shoe store awaiting the woman’s decisions, and perhaps completing the final purchase. Studies show that approximately half of women’s purchases arise out of desire for style or variety rather than for need. A typical average is four pairs of shoes for work, three for exercise, five pairs of walking shoes, and three more for special occasions. Men, by contrast, generally consider only comfort, durability, and cost when buying shoes. Their wardrobe contains on average one pair for casual outings, one for sports or exercise, and two pairs of dress shoes.

The Story of Grupo Flexi

When we first travelled extensively within Mexico (over 25 years ago), quality shoes were readily available only in major cities, notably Guadalajara and Mexico City. Now they are plentiful even in Huatulco, and shoes can be purchased in other outlets such as Coppel or sections attached to supermarkets. Flexi is our go-to store in Mexico and is a typical mid-range store competing against brands such as DSW, Zappos, and ASICS.

Founded in 1935 under the name CESAR, Flexi is now a multi-national company with stores throughout North America, and exports to Europe and Asia. In 1998, Flexi had 30 stores in Mexico; by 2014, it was 300. By 2015, it was producing 16 million pairs of shoes a year; today it produces 22.6 million pairs a year. With $56.4 million in revenues, Flexi is the leading shoe manufacturer in Mexico.

Grupo Flexi now has over 400 physical stores in Mexico, perhaps 4,000 shops within other stores, and stores in a half-dozen other countries; it also runs a strong online business built on the latest SAP technology for e-commerce. Originally focused on outdoor boots, especially worker boots for men, Flexi now has designers who try to keep ahead of the latest styles and materials for women’s shoes.

Therein lies the rub. Finding comfortable dress shoes in size 22.5 for flat feet is not really easy even in Mexico’s Flexi shops. Once found and worn literally to shreds, they cannot be replaced with exactly the same style since designers have moved on to later fashions and models. The only solution is to buy several pairs of exactly the same shoes and hope that customs inspectors do not jump to the conclusion that they are being imported for resale and therefore are not duty-free. But the good news is that the need to shop for shoes in Mexico may prevent us from even considering giving up our annual winters in our home away from home.

Indigenous Fashion Meets Modern World

By Brooke O’Connor

Clothes mean nothing until someone lives in them.
— Marc Jacobs

How we dress is an identifier. We signal to others our status, our preferences, and our priorities. We find it endearing when a multimillionaire wears “normal” clothes, and we see middle-class people going into debt for designer wares. Yet something interesting is happening in the fashion world, and it has everything to do with identities changing, bringing out an emphasis on pride in our roots.

High Fashion in a Traditional World

One designer at the forefront of this movement is Carla Fernández. Just last October, she received the first annual Designer of the Year award for fashion from Latin American Design (LAD), the promotional organization for creative design in Latin America. LAD held a Fashion Week in Washington, DC, to present the awards; Fernández gave one of two Design Talks, “Fashion as Resistance: A Conversation with Carla Fernández.”

The Carla Fernández Casa de Moda (Fashion House), founded in Mexico City in 2000, focuses on preserving and rejuvenating the rich textile traditions of indigenous and mestizo communities in Mexico. She operates a “sister” business, a mobile studio called Taller Flora, A.C. (Flora’s Workshop, nonprofit – http://www.tallerflora.org/), with the motto “The Future is Hand-Made.”

The partnership demonstrates that ethical fashion can be cutting-edge, creative, and forward-thinking, while still incorporating painstaking artisanal techniques and traditional design. By acting as a catalyst for transformation in the world of luxury fashion, Carla Fernández is actively supporting the preservation of ancient indigenous methods and the individuals who safeguard this invaluable heritage. You can look at or purchase her designs at http://www.carlafernandez.com.

The Traditional Huipil in the Modern World

The huipil is an excellent example of fashion coming full circle for daily wear. Derived from the Nahuatl word huīpīlli, it is popular traditional attire worn by native women in Mexico and some regions of Central America. These cap-sleeve blouses, which are roomy and comfortable, are typically crafted by stitching together two or three rectangular fabric pieces, leaving openings for the head and arms. They may also feature ribbons or fabric strips or embroidery.

Huipiles come in various designs, some of which are intricate and hold significant meaning. The dressiest huipiles are worn at velas, days-long fiestas that celebrate culture and tradition, most prominently in the Isthmus of Tehuantepec.

The style of a huipil can indicate the wearer’s social class and ethnicity; in addition, methods of design and decoration creation within each community can also be conveyed through the huipiles, providing insight into the wearer’s locality.

The huipil, commonly worn in this tropical climate, is usually lined with cotton to ensure comfort. Back in the early twentieth century, fabrics for huipiles were manufactured in Manchester, England, and then exported to the Isthmus as sewing machines became more prevalent; machine-made patterns with chain-stitching gained popularity, complementing the traditional hand embroidery work.

The evolution of fashion has been shaped by macro socioeconomic trends, including capitalism, rising consumption, and shifting interpretations of national symbols. Huipiles have changed style and importance as their makers have incorporated traditional indigenous patterns into contemporary fashion.

The huipil’s evolving designs tell a story of cultural exchange between indigenous traditions and Western modernity. In the classic Mayan period (300-850 CD), weavers created translucent, white-on-white fabric for huipiles, which was used until the modesty requirements of the Porfirian era dictated a change to opaque muslin; up until then, women wore slender wrap skirts – these were replaced with wider skirts worn over multiple petticoats.

The huipiles and skirts represented different social classes. Women with limited economic resources usually wore plain huipiles, kept the wrap-around skirts, and braided ribbons into their hair. Women of higher social status wore clothes with ruffles, lace collars, gold fringes, and silk scarves. Indeed, you couldn’t be admitted to many public fiestas unless your dress was deemed suitable for a gala.

Traditional Traje – A Modern Choice

Today, we see a resurgence of Latinas choosing traditional clothing over fast fashion and homogenized looks. Mexican women, for example, proudly wear their indigenous attire in everyday life and on important occasions. Latinas in the USA are no different; they have embraced this fashion trend. Some people wear indigenous clothes as a fashion statement, while others wear them to embrace their mixed heritage as mestizas. Some see it as a powerful way to reconnect with their indigenous roots and challenge colonial beauty and cultural norms.

This shift in attitude toward indigenous textiles, dresses, and shirts marks a significant departure from previous generations, who considered them outdated, unfashionable, and an invitation to discrimination. Mexican-Americans who came of age before the 1970s were discouraged from speaking Spanish or showcasing their cultural background. Families made efforts to blend into white American society, and educational institutions and cultural establishments reinforced this by advocating for the use of only one language. Countless Mexican-Americans faced discrimination, both in the past and even today, especially when speaking Spanish or embracing their traditional attire.

The concept of Mexican clothing has been evolving and adapting to the younger generations. Anyone can pair a simple blouse with intricate flower embroidery and jeans instead of a traditional skirt. The new fabrics are less fussy and can be washed in a machine instead of by hand.

Latinas increasingly recognize indigenous communities’ rich diversity and appreciate their unique creativity. Each design and stitch holds a special meaning for every community, highlighting the importance of cultural representation.

What You Wear – Is It “Cultural Appropriation”?

The Oxford Dictionary defines appropriation as “the action of taking something for one’s own use, typically without the owner’s permission.” Does that mean you shouldn’t buy Mexican-style clothing?

Purchasing and wearing clothes made by local artisans sends money into the community and into the hands of the people produce the clothing. Take advantage of the opportunity to purchase handmade, sustainably-produced, items that will last many years and never go out of fashion.

Appropriation, Appreciation, Inspiration: The Taking of Mexican Fashion

By Deborah Van Hoewyk

On Thursday, October 20, 2022, author and Mexican First Lady Beatriz Gutiérrez Müller Instagrammed American designer Ralph Lauren:

Hey, Ralph, we already knew that you’re a big fan of Mexican designs, above all those that work with our ancestral cultures to preserve textile traditions. However, by copying these designs you commit plagiarism, and as you know, plagiarism is illegal and immoral. At least acknowledge it. And I hope you compensate the damage to the native communities that do this work with love and not for million-dollar profits.

Gutiérrez was calling out Lauren for his use of Mexican serape fabric in a cardigan-style jacket in his current line of clothing; she mentioned specifically the weavers from Contla de Juan Cuamatzi in Jalisco and Saltillo in Coahuila as the “authors” of the textile design of the cardigan.

This was not the first time, either. Ralph Lauren has made a mint by refining the looks of the New England preppie, early-Hollywood glamour, and the rough-and-rustic American West. It was hardly a skip or a jump when his collection for Spring/Summer 2013 was described, by The New York Times, as showing there was “no doubt Ralph Lauren was down Mexico way.” Lauren again showed serapes in his Fall 2014 collection, when he added a Polo Ralph Lauren collection for women that included a Mexican-patterned maxi dress and a serape-fabric jacket.

Cultural Appropriation

Gutiérrez clearly sees Lauren’s use of the serape fabric as cultural appropriation. She identifies his work as plagiarism, i.e., an exact copy, and asserts that it has damaged the indigenous communities, whose work is a labor of love that preserves ancient traditions, because Lauren did not acknowledge or compensate them. Lauren no doubt considered it cultural appreciation – if he considered it at all.

A repeat offender like Lauren, Marant included a cape clearly taken from the Purépecha of Michoacán in her 2020-21 Etoile collection. Alejandra Frausto Guerrero, the Mexican Minister of Culture, sought an explanation:

Some symbols [on the cape] that you took have a profound meaning for this culture. These symbols are very old and have been conserved thanks to the memory of the artisans. I ask you, Ms. Isabel Marant, to publicly explain on what grounds you privatize a collective property … and how its use benefits the creator communities.

In 2021, Frausto Guerrero accused several other fashion brands of wrongly appropriating designs from three Oaxacan towns. US-based Anthropologie took embroidery patterns representing the sun, the mountains, and the maguey cactus preserved by the Mixe of Santa María Tlahuitoltepec, and slapped them on fringe-edged shorts no Mexican woman would ever wear. The Spanish retailer Zara made a light green dress with dark green embroidery patterns unique to the Mixtec weaving cooperatives of San Juan Colorado. Internet-based retailer Patowl was selling blouses with elaborate embroidery characteristic of the Zapotec community in San Antonio Castilla Velasco.

Protecting All Cultural Expression

These events foregrounded the need for legal protection of Mexico’s indigenous cultural heritage from the “plagiarism” of appropriation. According to Andrea Bonifaz of the social justice organization Impacto Social Metropolitan Group, which defends the rights of traditional artisanal communities against cultural appropriation, the underlying problem is that “ancestral expressions, like the serape, are collective.” Laws protecting patrimony cover individuals, not communities. “Who or what the community is,” and therefore who can bring suit, is never defined.

However, some progress has been made. In 2020, following the Herrera resort-wear confrontation, Mexico changed the federal copyright law to specify that native communities – if the community has taken the steps to organize as a collective – own the intellectual property rights to craftwork that expresses cultural and local popular tradition. As owners of their work, they can oppose unauthorized use, even when that use altered the original design. In 2021, the Mexican senate passed a federal law that established penalties for taking – by reproducing, copying, imitating, or otherwise appropriating without prior and proper authorization – the designs that represent indigenous cultural heritage, including that of Afro-Mexicans.

These legislative changes set up a legal framework and a registry to recognize cultural expressions, identify the owners of those expressions, and establish the protocols for owners to authorize any permitted use. Mexico’s Institute of Industrial Property (IMPI, manages patents and trademarks) and the Copyright Office (INDAUTOR) give classes for indigenous communities and individual artisans on intellectual property, explaining how to protect their rights to their work. They also give discounts to the artisans or collectives for registering ownership of their work.

From Appropriation to Appreciation

Is it ever okay to use the cultural assets of another people? Vogue India, prompted by Sarah Jessica Parker’s costume in the “Diwali” episode of And Just Like That, asks “How do you know if you are co-opting cultural connotations or innocuously borrowing an aesthetic?”

It’s a longstanding debate, but the answer, actually, is yes, you can appreciate rather than appropriate (see Brooke O’Connor’s article on page 26). Vogue India came up with a rather narrow answer – you have to avoid “demeaning” the culture from which you have taken something. This is a backward way of saying you have to respect, to recognize, to acknowledge the culture that produced it. Vogue India quotes Kelvin Gonclaves, owner of Elkel, an “avante-garde” boutique in the Soho neighborhood in New York City:

If your action disrespects the original idea because of cultural, religious or other customs, then you’ve gone too far. If you claim it as yours without giving credit, you’ve definitely gone too far. There are a few things that should never be done like blackface or dreadlocks on a white person. With taste and acknowledgement, though, most things can be done.

Gonclaves thinks that all art, fashion included, “borrows inspiration from other cultures [to create] new and wonderful things.”

The Gray Area of Inspiration

The designers Mexico has accused of cultural appropriation have said their work is “inspired” by Mexican “ideas.” That may well be so, but it doesn’t determine whether or not they have created something “new and wonderful.”

Take a look at a sweatshirt recently stocked at both Nordstrom and Gonclaves’ boutique:

Billed as a “Gender Inclusive Keith Haring Witches Print Cotton Blend Sweatshirt,” it’s sold out at Nordstrom. According to Nordstrom, the sweatshirt and matching sweatpants were “produced in collaboration with the Keith Haring Foundation” and “creatively showcases the late artist’s iconic designs.” There is no mention that Haring produced the designs forty years ago, or that they were inspired by ancient Mexican hieroglyphic writings and low-relief sculptures.

Keith Haring (1958-90) was a New York “street artist” whose early work, inspired by the graffiti subculture of the early 1980s, was considered pop art, and Haring was very much a part of the pop art scene. In 1982, he was approached by Malcolm McLaren and Vivienne Westwood, who were very much a part of the same scene in England, to prepare designs on the theme of “Witches” for one of McLaren’s albums (Duck Rock) and McLaren/Westwood’s fashion line. By 1983, Haring had produced the Witches series of drawings, but never credited any specific Mexican sources.

Haring was diagnosed with AIDS in 1987; he set up the Keith Haring Foundation to preserve and promote his work, and to raise funds for those affected by AIDS. The Foundation licensed the sweatshirt and pants as a fundraising activity. It can easily be argued that the Witches sweatsuit is “inspired” by Mesoamerican designs, that Keith Haring did not “appropriate” any specific work, and that he created something “new and wonderful.” But a little mention of how he came to use his Mexican inspiration might have been nice.