Tag Archives: History & Traditions

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From Fields to Films: How Popcorn Became a Global Movie Theater Staple

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By Kary Vannice

What is more synonymous with cinema than popcorn? For most, the mere smell of popcorn conjures up images of dimming lights, hushed theaters, and the blissful escape of uninterrupted entertainment. But how did popcorn become so ubiquitous in movie theaters around the world?

Corn itself was discovered as a wild grass in southern Mexico around 10,000 years ago. Once domesticated, it quickly became the core of the Mexican diet for foods like tortillas, tamales, and the corn-based drink atole, but the origins of popcorn are still up for debate.

Popcorn – from Its Origins to the Theater

Some historians claim that popcorn originated in Peru, where it is known that the Aztecs used it as offerings to their gods, believing the popping sound represented the spirits of their ancestors being released. It was also used to decorate clothing and headdresses in that region. Others argue that the oldest evidence of popped corn is from modern-day New Mexico (which was part of Mexico at the time), where 5,600-year-old intact ears of popcorn were found.

The journals of early French explorers in the 1600s document being introduced to popcorn by the Iroquois people in the Great Lakes region of the United States and Canada. Colonial families soon adopted popcorn into their diets, eating it for breakfast with milk and sugar—making popcorn not only a modern-day cinema snack but also one of the original breakfast cereals!

By the 1800s, popcorn had become a popular holiday decoration due to its low cost and festive shape. One of the first commercial popcorn ventures was Cracker Jack in the 1870s. By the 1900s, popcorn was being popped in many American homes and was a favorite snack at festivals, fairs, and sporting events. But it wasn’t something you could munch in a movie theater until the Great Depression. During Hollywood’s Golden Age of Cinema, kicked off by the “talkies” in the 1920s, theater owners felt that popcorn was too lowbrow for the refined movie-going experience, and they refused to sell it in cinemas. However, after the financial crash, when fewer people were attending movies, theater operators discovered that selling popcorn helped keep their doors open due to its accessibility and affordability.

Upscaling Popcorn

Popcorn has remained a mainstay in movie theaters since the 1930s. Buckets of buttery popcorn are still available around the world today, but in some regions, this humble kernel has been elevated to culinary heights that reflect local tastes and traditions.

Standard popcorn selections in most theaters now include cheddar cheese, caramel, or sweet kettle corn. In Mexico, you can also get popcorn mixed with other snacks like Cheetos, Doritos, and Takis, adding a spicy, crunchy twist to the classic snack.

In Japan, you’ll find popcorn in flavors like honey, milk tea, curry, and corn potage, reflecting the country’s penchant for sweet and savory blends. Indian theaters offer more exotic options, such as miso soup, Za’atar, Thai red coconut, and anchovy garlic popcorn, infusing global spices into every bite. In the Caribbean, coconut lime popcorn, made with coconut oil, lime zest, and salt, offers a refreshing tropical flavor. Ethiopia’s Berbere popcorn is a spicy, aromatic delight made with a traditional Ethiopian spice blend that includes chili peppers, paprika, and ginger. The Philippines adds a punch with barbeque or wasabi powder, while European theaters take it to another level with gourmet additions like truffles and grated Parmesan.

Whether you’re a popcorn purist—”straight butter, please”—or someone who enjoys elevating your popcorn experience with unique flavors, popcorn and movies have become so intertwined that even in the age of streaming, popping a bowl of popcorn can instantly transform a regular night into a full-fledged “movie night” experience.

Popcorn’s evolution from an ancient snack to a global cinema staple is a testament to its adaptability and universal appeal. From sacred offerings and breakfast bowls to buckets at the movies, popcorn has grown into a timeless part of the movie experience. It’s more than just a snack; it’s a piece of cinema history—a symbol of enjoyment, nostalgia, and shared moments that connect us all, one kernel at a time.

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Social Class, Politics, Economics, and Religion: A Brief History of Aztec Sex

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By Deborah Van Hoewyk

The Aztecs are one group of Mexico’s ancient indigenous peoples; although it is a diverse group, the different peoples are connected through use of some version of Nahuatl language. They called themselves the Mexica, arrived in what is now Mexico City in the 1300s, and were conquered by Hernán Cortés in 1521. In their short two centuries of rule, however, they established an empire that stretched from the Pacific Ocean to the Gulf of Mexico and had over 400 to 500 small states and 5 to 6 million people.

How Do We Know What We Know About the Aztecs?

Until recently, our knowledge of the Aztecs – not to mention the Maya, the Olmecs, the Zapotecs, the Mixtecs (there are more) – was based on “codices,” manuscript histories written by indigenous people at the request of the conquistadors. Friars who had learned the local native language then translated the manuscripts into Spanish, and they were shipped back to the European monarchs as reports on their colonies. The codices are useful resources, but they’re more than a bit iffy about “what came before.”

Recently historians and anthropologists have begun investigating earlier writings by ancient Mexicans. In a recent (2019) book, Fifth Sun: A New History of the Aztecs, Camilla Townsend from Rutgers University, notes that “the Native Americans were more intrigued by the Roman alphabet than the Spaniards ever knew. Unbeknownst to the newcomers, the Aztecs took it home and used it to write detailed histories in their own language.”

Until now, no one paid much attention to these sources, but there has been a major effort to integrate pre- and post-conquest documents to reach a better understanding of ancient Latin American civilizations. Townsend’s book – which makes the point that the Conquest was not “introductory or climactic,” but “pivotal” in the long story of Mexico – gives us a history, in their own words, of a people who lived complex, nuanced lives in a cultural context the Spanish barely attempted to understand.

In searching for a more accurate understanding of the Aztecs – were they bloodthirsty savages? Focused only on warfare? Superstitious and easily duped into surrender? – Townsend, among other historians, introduces new perspectives to understanding “these complex and often mischaracterized people.”

Gender and Sex, Polygamy and Politics

The big picture for Aztec sex is that it occurred primarily in marriage, although the upper classes practiced “polygyny,” the kind of polygamy where a man can have multiple wives; there was no such privilege for women. There was one “true” wife, presumably the first, and the others were sometimes called “weavers.” In Aztec culture, women were the weavers, textiles were very valuable, so having many weavers increased the man’s wealth – Moctezuma had hundreds of wives. Men could also keep concubines – women to whom they were not married.

Aztec historian Caroline Dodds Pennock of the University of Sheffield in the UK looked at “Gender and Aztec Life Cycles,” a chapter in The Oxford Handbook of the Aztecs (2017). She says our notion of Aztec life driven by “brutal warriors, glorious kings, and bloody priests” is a bit off: in reality, “women in Aztec culture were powerful and effective figures, possessing tangible rights and responsibility, and clearly recognized as indispensable to society’s collective success.” That is not to say that gender wasn’t prescribed in Aztec society – the model was “complementarity,” that is, men and women had different roles that complemented each other.

As she looks at pre-Conquest Aztec life via the role of women and gender, Townsend finds upper-class women played a political role in bringing altepetls (city states) into the empire through marriage; they exercised considerable influence during the Conquest on whether any given altepetl would side with or fight against the Spanish.

Both Dodds Pennock and Townsend used documents that focused on upper-class women. In The Flower and the Scorpion: Sexuality and Ritual in Early Nahua Culture (2011), history professor Pete Sigal of Duke University argues that the “sexual lives and imaginations” of the ordinary Aztecs included pleasure, seduction, and components of the rituals of fertility and warfare. Moreover, they resisted Spanish efforts to inculcate repressive Catholic attitudes towards sex for well over a century after the conquest.

The Specifics of Aztec Sexuality

When references to specific sexual practices come up, you might think the Aztecs were just waiting for the Catholic church to arrive and say, “Nope, that’s a no-no, not that!” There was a group of deities who ruled over sexuality, and they were much given to punishing those whose sexual behavior was outside the approved realm. A couple of these gods were associated with disease – think of STDs as a punishment for sex outside marriage.

Pre-marital sex. Punishable by death. Adult men and women not allowed to interact with each other outside of marriage. Both men and women were supposed to be virginal at marriage, but women were also required to pass a virginity test (i.e., presence of the hymen). For upper-class young men, though, this prohibition didn’t really apply – they often had small collections of concubines.

Adultery. Upper-class men, of course, couldn’t commit adultery because they were allowed multiple wives and concubines. Once adultery was claimed, a lower-class man might be beaten or have his head shaved, but a woman was sentenced to death, usually by stoning.

Homosexuality. Mentioned infrequently in contemporary documents, and was punishable by death. The gay man who took the active (penetrating) role was murdered by being impaled while his partner died when his intestines were extracted through his anus – a much harsher penalty, actually, since the “receiving” partner was perceived as being less “macho.” Lesbians were killed with a garrote.

There is a double-gendered god, Xochipilli as a male and Xochiquetzal as a female, who governs flowers, love, art, and fertility; Xochipilli is the patron/protector of homosexuality and male prostitutes. There have always been festivals to Xochipilli/Xochiquetzal, suggesting that the Aztecs might have had a “Don’t ask, don’t tell, don’t get caught or we’ll kill you” policy.

Sodomy (oral or anal sex). Even among heterosexual partners, punishable by hanging.

Masturbation. Forbidden – punished by rubbing hot pepper powder on the genitals.

Prostitution. Prostitution was alive and well in Aztec society. “Respectable” Aztec women wore their hair up; prostitutes let it loose. They were the only women allowed to wear perfume, jewelry, and makeup. Sometimes prostitutes and priestesses were one and the same; they rewarded young men who survived battle with their favors. Another ritualistic role was to pleasure those men who were on their way to being sacrificed.

When the Spaniards Arrived …

The conquistadors brought their sex-as-sin Catholic beliefs with them. Within two years, they had converted two men to the priesthood and within ten years, they had begun converting the upper classes to Christianity. They hoped Christianity at the top would “trickle down” to rest of society.

Christianity, of course, requires that a man have only one wife; the Spanish began to require monogamy, which created social chaos. The additional wives, not to mention the concubines, suddenly had no legal or social status. Basically, the Spanish enslaved them, many on the encomiendas they created to reward their conquering soldiers; the Spaniard who held the encomienda had the right to tribute, produced through labor, of all inhabitants in a particular area. The Spanish replaced women who had been paid to weave with men, destroying the men’s identity as warriors. The alliances that marriages had fostered, the wealth that had accumulated within allied city-states, resolved disputes between altepetls – all suddenly thrown into disarray. Starting with its stance on sex, Catholic law destroyed a culture.

Moreover, at the urging of Queen Isabella of Spain, the conquistadors intermarried with the native peoples (she called them “free vassals of the Spanish Crown”) at a great rate. This “marathon sexual activity” on the part of the Spanish began to destroy indigeneity. By January 1, 1821, when Mexico won its independence from Spain, only half the population of Mexico was indigenous; 20% was mestizo. In the 2015 census conducted by INEGI (National Institute of Statistics and Geography), only 23% of Mexicans said they were indigenous or of indigenous descent.

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The Pochteca

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By Julie Etra

Triple Alliance
Before addressing the subject of this article, the Pochteca, some background information about the Mexica Empire helps explain the setting within which this particular social class existed. Commonly known as the Aztec Empire, a sort of misnomer, the Empire was governed by the Triple Alliance (Alliance) from 1428-1521. On August 13, 1521, it fell to the conquering Spaniards, accompanied by the indigenous enemies of the Alliance. The Alliance was a military, political, and social agreement among three city-states who shared lands in the Basin of Mexico and joined forces for their mutual benefit. The city-states consisted of Tenochtitlan, now known as Mexico City, which was settled by the Mexica/Aztec; Texcoco, home of the Acolhua tribe who settled in the Valley 100 years before the Mexica; and Tlacopan, where the Tepaneca preceded the Acolhua by about a century. The three tribes shared the same Nahua language and a number of customs. The Alliance replaced the previously dominant Tepaneca.

Social Classes of the Empire
Within this empire/alliance existed a highly structured class system with eight more or less distinct classes. At the top was the sovereign ruler or Emperor, called the Tlatoani, (for example the last Tlatoani ruler prior to the Spanish conquest was Motecuhzoma Xocoyotzin aka Moctezuma II). The word is derived from the nahuatl verb tlahtoa, which means “to speak”, The Tlatoani was followed by the nobility, warrior class (guerreros) the high priests and priestesses, the middle class (commoners), the free poor, servants, and slaves.

Nobility

The nobility included the wealthy families within the same bloodline and lineage to which they were born. Following the leadership of the Tlatoani they ran the government, including the army, and oversaw the other classes. Their great wealth was accrued through management of the land, slavery, and tributes from outlying towns to the central government in the ever-expanding empire. Following the top-ranking Tlatoani were the Tetecuhtin, the high lords and the Pipiltin who were the regular lords.

Warriors
The soldiers were essential to the defense and expansion of the empire, conquering and subjugating surrounding territories. All Aztec males were required to serve in one capacity or another and received military training at a young age. The military offered an opportunity for upward class mobility for commoners and free/poor citizens (not unlike the contemporary volunteer military of the USA), in particular for taking captives for sacrifices and slavery. Also, somewhat similar to the contemporary USA, warfare was a major component of the Aztec economy, and innately entwined with religion (unlike the USA). Warriors were between 15 and 20 years old. To be eligible for battle recruits had to pass a physical test of carrying very heavy burdens for a predetermined duration. The warriors were also called on to provide additional protection of the Pochteca, and to keep an eye on the neighboring untrustworthy Tlaxcalans.

The Priests
The priests, next in rank, had an enormous amount of responsibility, respect, and power. They were the prophets of the society, observing and interpreting the movements of the heavens (planets and stars) and tracking planetary events such as eclipses. They had a direct line of communication with the gods, maintained the temples and organized all the religious festivities and associated gods, which were many. The priests oversaw and implemented human sacrifices to the gods over the sacrificial stones. They were responsible for the education of children as well as the general population in matters of religion and traditions, thereby wielding power and influence over society. There were female priests, known as cihuatlamacazqui, but they were much less common than their male counterparts.

The Middle Class
The middle class, or the commoners, made up the largest component of the population. This class was responsible for many of the skilled trades and included stone cutters, masons, feather workers, potters, weavers, sculptors, painters, boatsmiths, goldsmiths, and silversmiths. This class also included accountants and arbitrators for business and personal matters.

Poor/Free
This class could work their way up through the ranks through bravery in the military service or marriage. They included hunters (fowlers, who hunted the abundant waterfowl), fishermen, and the farmers who cultivated the chinampas of Tenochtitlan.

Servants
This class was similar to the serfs of Medieval Europe. They were owned by the nobility but had a higher status than slaves as they were allowed to marry, and their children were not automatically considered property of their owners. Unlike serfs, they could have side trades and additional income as well as their own slaves and servants. Like slaves, they could be sold but could also be freed with the proper documentation.

Slaves
The obvious does not need to be repeated. Many of these were captives of war, and subject to human sacrifice.

The Pochteca
And finally, the Pochteca. They were a powerful and elite class or guild of professional soldier – traders, ranking just below the nobility. The guilds were restricted, highly controlled, and membership was hereditary, passing from father to son. Being secretive, the guild did not share information about trade routes, source of goods, and third-party local merchants and suppliers. Although they served multiple purposes the Pochteca were primarily long-distance traveling merchants, particularly in luxury and exotic items, traveling from Tenochtitlan to Nicaragua and as far north as what is now New Mexico in the United States.

Trips could last months The trade or commerce was known as pochtecayotl in their Nahuatl language, derived from pochtecatl, which was one of the neighborhoods of Tlatelolco (now within modern Mexico City) that housed the Pochteca, and where the market, called a Pochtlan, sometimes spelled Puxtla or Puxtlan, was located.

The guild had their own internal structure which included another class of servants, tlamemeh or tamemes who were porters, as there were no beasts of burden until the arrival of the Spaniards with their horses. The word is derived from the Nahuatl word tlamama, which means to carry. Like other classes, they were born into this system and trained as children to carry heavy loads. The Pochteca sometimes received protection from the warrior class as they had to cross into foreign and potentially hostile territory outside the control of the Empire, including modern day Guatemala and other countries in Central America in order to obtain unique treasure such as quetzal feathers and birds (Chiapas, Guatemala, Costa Rica) and jade (Guatemala), for example. They had their own god, Yacatecuhtli, the patron saint of commerce, their own ceremonies, and their own laws and courts, overseen by Pochteca elders. They were allowed to keep merchandise, but public display was not permitted as to not outshine or offend the nobility. Hence, they were able to quietly self-enrich and organize elaborate feasts and rituals for their own community.
Some of the more exotic goods they brought to the Capital for the Tlatoani and the nobility included the aforementioned quetzal feathers and birds (check the penacho of Moctezuma II; a replica is on display in the Anthropology Museum in Mexico City. The original is on display at the Museum of Ethnology in Vienna, Austria) and other exotic and colorful birds such as scarlet macaws (Moctezuma II had an aviary), marine shells, turquoise, other gemstones, jaguar pelts, coca, and polychrome pottery. Many of these luxury items are on display at the Templo Mayor Museum just off the Zócalo in Mexico City.

Since they had license to unconstrained travel, they were well positioned for another role as spies and informants, relaying information about subordinate states, especially the aforementioned Tlaxcalans (who indeed betrayed the Mexica and sided with the Spaniards) to the central government in Tenochtitlan.

Although there were other merchant guilds in Mayan society called ppolom, compared to the Aztec Pochteca, they lacked the complex structure and unique characteristics of the Pochteca.

 

Huatulco

Editor’s Letter July 2024

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“We Spaniards know a sickness of the heart that only gold can cure.”
Hernan Cortés

How a culture narrates its past says a lot about who they are today. When many of us were taught history in schools we were told heroic tales of explorers discovering new lands. We memorized the dates of those momentous events and celebrated them.

However before 1492, 1521, 1534 there were already things happening on this side of the world. In fact, the first people from Europe to arrive in what we now call the Americas were the Vikings. Around 1000 AD, the Viking explorer Leif Erikson, sailed to a place he called “Vinland,” in what is now the Canadian province of Newfoundland.

Prior to these extranjeros touching down, there was a lot of action and living already occurring in the Americas. William M. Denevan writes that, “The discovery of America was followed by possibly the greatest demographic disaster in the history of the world.” Research by some scholars provides population estimates of the pre-contact Americas to be as high as 112 million in 1492, while others estimate the population to have been as low as eight million. In any case, the native population declined to less than six million by 1650.

In this issue we look at the Aztecs. This mighty civilization was sophisticated and some say more advanced in many respects than those who destroyed it.

When I was in school and learning about the people who sailed into the unknown I wondered what could possess them, where did they get the drive? Was the hunger for riches and power so enticing? Where did the motivation come from? I thought as I grew up and understood the ways of the world it would be become clear, but if I am honest, it only bewilders me even more. How great is our need for supremacy over one another? Perhaps it is our value system that needs an overhaul?

If looking at the news is any indication, we never know in the moment whether we are on the ‘right’ side of history. Maybe at the end of the day there is no right side, for even on the side of our ‘enemies’ are those trying to forge new paths of cooperation.

See you next month,

Jane

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Exploring Mexico’s Top News Sources

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By Jane Bauer

In today’s fast-paced digital world, staying informed is crucial. With a plethora of news sources available, it can be challenging to discern which ones offer reliable, accurate, and unbiased information. Whether you’re a local resident, a tourist, or simply interested in Mexican affairs, here’s a curated list of some of the best news sources in Mexico to help you stay up-to-date.

El Universal: Founded in 1916, El Universal is one of Mexico’s oldest and most respected newspapers. It covers a wide range of topics, including politics, economics, culture, and international affairs. With a reputation for balanced reporting and insightful analysis, El Universal remains a go-to source for many Mexicans seeking reliable news.
http://www.eluniversal.com.mx

Reforma: Renowned for its in-depth investigative journalism and comprehensive coverage of current events, Reforma is another prominent newspaper in Mexico. It has a strong online presence, offering multimedia content and opinion pieces alongside its news articles. Reforma is often praised for its commitment to journalistic integrity and accuracy.
http://www.reforma.com

Excélsior: Established in 1917, Excélsior is one of Mexico’s most influential newspapers. It provides extensive coverage of national and international news, with a focus on politics, business, and culture. Excélsior is known for its high editorial standards and objective reporting, making it a trusted source for many readers.
http://www.excelsior.com.mx

Animal Político: As a digital media outlet, Animal Político has gained popularity for its investigative reporting and coverage of social justice issues in Mexico. It focuses on political analysis, corruption, human rights, and environmental issues, often presenting stories from marginalized perspectives. Animal Político is widely regarded for its transparency and commitment to holding power to account.
http://www.animalpolitico.com

Proceso: A weekly news magazine renowned for its investigative journalism and critical analysis of Mexican politics, Proceso has been a staple in the country’s media landscape since 1976. It covers a wide range of topics, including corruption, crime, and human rights, often delving into controversial subjects. Proceso’s in-depth reporting and fearless approach to storytelling have earned it a dedicated readership.
http://www.proceso.com.mx

Milenio: Milenio is a multimedia news outlet known for its up-to-the-minute coverage of breaking news and events in Mexico. It offers a mix of articles, videos, and opinion pieces across various platforms, catering to diverse audiences. Milenio’s commitment to accuracy and timeliness has made it a popular choice for those seeking real-time updates on current affairs.
http://www.milenio.com

La Jornada: La Jornada is a left-leaning daily newspaper recognized for its progressive editorial stance and alternative viewpoints. It covers politics, social issues, culture, and the arts, often featuring opinion pieces from prominent intellectuals and activists. La Jornada’s commitment to social justice and grassroots reporting sets it apart in Mexico’s media landscape.
http://www.jornada.com.mx

CNN en Español: For those seeking international news with a Mexican perspective, CNN en Español offers comprehensive coverage of global events. With correspondents stationed across Mexico and Latin America, CNN en Español provides in-depth analysis and live reporting on breaking news, politics, business, and more.
http://www.cnnespanol.cnn.com

BBC Mundo: While not a Mexican news outlet per se, BBC Mundo provides Spanish-language coverage of global news and events, including those relevant to Mexico. Its reputation for impartiality and high-quality journalism makes it a valuable resource for Mexicans seeking a broader perspective on world affairs.
http://www.bbc.com/mundo

While this list is by no means exhaustive, these news sources represent some of the best options for staying informed about Mexico’s dynamic political, social, and cultural landscape. By diversifying your media consumption and critically evaluating sources, you can gain a well-rounded understanding of the issues shaping Mexico and the world.

Huatulco

AMLO and the Press: From the Mañaneras to Murder?

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By Deborah Van Hoewyk

When Andrés Manuel López Obrador, better known as AMLO, was elected president of Mexico in 2018, he promised to “fix” many things – from government corruption to cartel violence, from income equality to uneven development. Some have seen progress, some have not.

AMLO keeps Mexicans apprised of his progress with five-day-a-week press conferences that start at 7 am and last 2 hours on average – these are called his mañaneras. Let’s just set aside the question of how the president of the world’s 10th largest population, 12th largest economy, and the 14th largest area, has that much time to spend talking rather than doing. What do the mañaneras contribute to AMLO’s agenda for governing Mexico?

At his daily press conference, AMLO would in theory be discussing the most important issues facing the country, responding to questions from reporters. This represents a sharp departure from previous presidents, who were mostly seen at formal public events if at all – Enrique Peña Nieto, the last president, in particular.

The Mañaneras – How – and What – AMLO Communicates

According to Francisco José de Andrea Sánchez, who holds a doctorate of law from UNAM and serves as principal investigator for UNAM’s Institute for Legal Research, the mañaneras “are the cornerstone of [AMLO’s] communication” with his followers, the people of Mexico, and even members of the government. The mañaneras are a logical outcome of the way AMLO achieved the presidency. Without social media, Andrea Sánchez argues, AMLO would not have been elected – he used social networks to get around “the media monopoly” that would not have argued his case.

The daily press conferences “avoid that same monopoly,” in a way that no other president of a major democracy has managed to do. Andrea Sánchez argues that AMLO’s two previous defeats in the presidential election led him to look for “non-censorable direct communication alternatives” to get around the “monopoly of the written and electronic mass media” that covers Mexican elections. (Earlier, AMLO had staged frequent press conferences as mayor of Mexico City, carried by BBC Mundo.)

In an interview with the LatAm Journalism Review in March of this year, Javier Garza Ramos, an independent Mexican journalist who specializes in security and protection, said the mañaneras “started as an exercise with a lot of promise, a promise of transparency where we hoped that the president would be open and answer questions from the media about important issues. But really within a few months we realized that it had become a propaganda exercise.”

Garza Ramos now describes the mañaneras as “useless,” because they are being used as a “tool of government.” For example, AMLO can put topics on the agenda that turn out “to be so frivolous” that “they absorb a lot of discussion that sometimes we don’t turn to see more important things” – like recent news about corruption or violence: “The president uses [the mañanera] to divert attention” from what he doesn’t want to talk about.

Article 19, an international organization that works to protect freedom of expression, has its hub for Mexico and Central America in Mexico City. They find that the key factor undermining the nature of the morning press conferences is that AMLO only answers questions from journalists seen as favoring his administration.

A Space to Attack Journalists

And what happens when AMLO encounters journalists who ask, when and if they get a chance, critical questions? The mañaneras are widely seen as “favorable spaces for attacking media and journalists, and even for the spread of disinformation.” When a reporter does manage to ask a question that makes AMLO uncomfortable, he is likely to reply “You are vendidos (sell-outs), you are corrupt,” or “You are plotting against the government,” or “You are attacking the government.” He describes his responses as defending the government’s honor and public power.

One of AMLO’s “defense strategies” is “doxing” journalists – that is, he approves of the release of information from personal documents (“dox”), identifying information that, in the case of journalists, encourages harassment and worse. In January of this year, information on all the journalists who attend the mañaneras was released. AMLO said the database was hacked. The New York Times said it was “a troubling and unacceptable tactic from a world leader at a time when threats against journalists are on the rise.”

In 2022, Reuters – in an undignified headline, “Mexican president names salary of critical journalist in row over reporting” – reported that AMLO said the increase from 2021 to 2022 in journalist Carlos Loret de Mola’s salary was because he was paid to do “hatchet jobs” on AMLO personally and his government. Doxing Loret de Mola was a defense of his “political project of ending injustice and corruption … This is not a personal matter. My conscience is clear.”

This winter, on Friday, February 23, AMLO doxed Natalie Kitroeff, bureau chief of The New York Times for Mexico, Central America, and the Caribbean. The doxing came in tandem with the publication in the Times of an article headlined “U.S. Examined Allegations of Cartel Ties to Allies of Mexico’s President”; note that, although the U.S. spent years on the investigation, they declined to investigate AMLO himself, as (according to unauthorized anonymous sources) the “government had little appetite to pursue allegations against the leader of one of America’s top allies.”

When queried as to whether he was endangering Kitroeff and had broken Mexico’s law of Federal Protection of Personal Data, AMLO said the doxing was not a mistake. He would do it again “when it comes to a matter where the dignity of the president of Mexico is at stake. The political and moral authority of the president of Mexico is above that.” Although he has come very close, even former U.S. President Donald Trump has not said he is above the law.

AMLO went on to say that murders of journalists were overstated, and that critical media outlets and journalists were seeking “economic and political power.” According to the LatAm Journalism Review, he said to the assembled journalists: “You feel you are embroidered by hand, like a divine, privileged race, you can slander with impunity as you have done with us … and one cannot touch you even with the petal of a rose.” One might wonder whether AMLO’s hostility to the press is a matter of deep-seated personal psychology.

Article 19 analysis also focuses on AMLO’s use of disinformation in the mañaneras. The group asked for corroboration on 34 statements AMLO made at the mañaneras or in public speeches; 32 of the 34 statements were not corroborated.

Violence against Mexican Journalists in 2023

The Mexican press, according to, among others, The Guardian (a global English-language news outlet), believes that attacks against the country’s journalists stem directly from AMLO’s mañaneras, which are an “invitation to violence.” Reporting on an open letter from Mexican journalists after an assassination attempt on news anchor Ciro Gómez Leyva in December of 2022, The Guardian asserts that conditions for journalists, which weren’t great when AMLO took office, “have deteriorated dramatically” since then. Although AMLO apparently condemned the assassination attempt, “just 24 hours earlier [he] had been publicly denigrating the journalist, warning Mexicans that if they listened to such people too much they risked developing brain tumours.”

In its 2023 report on violence against the Mexican Press, Violencia contra la prensa en México en 2023: ¿cambio o continuidad? (Violence against the press in Mexico in 2023: Change or continuation?), Article 19 defined three kinds of attacks: direct intimidation and harassment; the illegitimate use of public power to stigmatize or use judicial processes to harass; physical and digital threats. AMLO’s behavior in his mañeras is the second type, the abuse of public power. (According to the Committee to Protect Journalists, part of the John S. and James L. Knight Press Freedom Center in New York City, AMLO has accused Article 19 of “being funded by the U.S. government” to work against AMLO, thus “violating our sovereignty” – he made these accusations on World Press Freedom Day, May 3, 2023).

Article 19 found that there were fewer attacks on journalists and media outlets in 2022, which saw 561 attacks on the press, including 5 murders and 1 disappearance of journalists, than in 2023, when there were 696 attacks on the press and 12 murders.

Of the 561 attacks in 2023, 224 (40%) comprised intimidation, harassment, and threats, while 106 (19%) were abuse of public power. The remaining 41% of attacks were divided into 13 categories, with blocking or changing journalistic content, physical attacks, hacking, destruction of property, and false arrest making up 33% of the total.

Over half the attacks on the press were committed by “officials” – public employees, police, national guard, and other armed forces. The remaining attacks were carried out by individuals (actores particulares, including AMLO in his mañaneras), the cartels (10%), political parties, and unidentified attackers.

Attacks on the press appear to be related to the topics reporters cover: 53% of attacks were on those who report on politics and corruption; 24% on reporters on security and justice; and just under 10% each on those who report on protests/social movements or human rights. About 54% of attacks were on men, 30% on women, and 16% on media outlets.

The reduction in overall attacks between 2022 to 2023 is about 20%, but Article 19 still asks whether this is a real change, or merely a matter of fewer reports of violence. The report covers the next-to-last year of AMLO’s term of office, but Article 19 cites a similar reduction in attacks on the press in the next-to-last year of Felipe Calderón’s term – only to see an increase in the last year.

We will have to wait and see.

Huatulco

Editor’s Letter

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By Jane Bauer

“The savanna hypothesis
addresses the issue of how we select places to
live and why we find some landscapes more beautiful than others. The central argument is that our preferences in this domain were shaped over evolutionary time through the repeated selection of safe and healthy environments over dangerous
and resource poor landscapes.”
Kevin Bennett
Department of Psychology, Pennsylvania State

On a podcast I listened to recently, the interviewee suggested that each of us has a landscape that defines us. I hadn’t thought of looking at the world this way but it made a lot of sense. The chef being interviewed talked about his pull towards certain types of food and certain landscapes which, if he looked back far enough, were a part of his ancestry.

I wondered, what landscape am I? Where do I feel most at home? What are the sensations I crave; open desert spaces, high mountains, plains with grasses, the woods or the wide ocean and a sandy beach?

I didn’t have to think too hard. I am drawn to the forest and the jungle. I yearn to feel dwarfed by an army of majestic trees, small dirt paths, and rocky rivers that cleave and twist their the way between hills. I love seeing sunlight speckled through canopies of tree branches, Japanese has a word for this: komorebi.

When people ask me how I got here, I tell them about that first visit and the people I met. That something made me want to return, I try and find the words for it but they always seem to slip away. I don’t mention the landscape because it sounds sort of silly and fantastical, but that is what it really was. I came to this seam where the mountains kiss the ocean, it closed me in between the lapping waves and the darkness of its forest. It beckoned me down dirt paths and up river beds and waterfalls. Stay with me it said and I did.

This month our writers explore outdoor pursuits. We hope it encourages you to do a little exploring. If it does, please let us know via email or on our socials.

Facebook: TheEyeMexico- be sure to join our group
Instagram: TheEyeMexico
*All our previous articles and issues are available on the website.

Happy Exploring,

Huatulco

Editor’s Letter

Leave a comment

By Jane Bauer

“The savanna hypothesis
addresses the issue of how we select places to
live and why we find some landscapes more beautiful than others. The central argument is that our preferences in this domain were shaped over evolutionary time through the repeated selection of safe and healthy environments over dangerous
and resource poor landscapes.”
Kevin Bennett
Department of Psychology, Pennsylvania State

On a podcast I listened to recently, the interviewee suggested that each of us has a landscape that defines us. I hadn’t thought of looking at the world this way but it made a lot of sense. The chef being interviewed talked about his pull towards certain types of food and certain landscapes which, if he looked back far enough, were a part of his ancestry.

I wondered, what landscape am I? Where do I feel most at home? What are the sensations I crave; open desert spaces, high mountains, plains with grasses, the woods or the wide ocean and a sandy beach?

I didn’t have to think too hard. I am drawn to the forest and the jungle. I yearn to feel dwarfed by an army of majestic trees, small dirt paths, and rocky rivers that cleave and twist their the way between hills. I love seeing sunlight speckled through canopies of tree branches, Japanese has a word for this: komorebi.

When people ask me how I got here, I tell them about that first visit and the people I met. That something made me want to return, I try and find the words for it but they always seem to slip away. I don’t mention the landscape because it sounds sort of silly and fantastical, but that is what it really was. I came to this seam where the mountains kiss the ocean, it closed me in between the lapping waves and the darkness of its forest. It beckoned me down dirt paths and up river beds and waterfalls. Stay with me it said and I did.

This month our writers explore outdoor pursuits. We hope it encourages you to do a little exploring. If it does, please let us know via email or on our socials.

Facebook: TheEyeMexico- be sure to join our group
Instagram: TheEyeMexico
*All our previous articles and issues are available on the website.

Happy Exploring!

Web Cover photo by Ryan Murray Photo