Tag Archives: History & Traditions

A locally made movie about Huatulco is hitting the silver screen of Cinépolis on February 2nd, 2023. Titled HUATULCO BIOSPHERE RESERVE: BASINS AND CORALS OF THE SOUTH PACIFIC

By Kary Vannice

This hour and nine-minute-long passion project filmed and produced by locals José María Arias Méndez and Jesús López Aguilar is an audiovisual journey through the wetlands of the Central Coast of Oaxaca. Their intention was to create this film as a testimony of the local biodiversity, human processes, and challenges of living in a Natural Sanctuary.

FILM SYNOPSIS:
Huatulco’s unique ecosystem is a sanctuary for the conservation of life, the evidence of this is alive in its natural biodiversity and cultural expressions: beaches, rivers, jungles, reefs, gastronomy, music, dances, festivities, quality of life, economic opportunities, healthy environment and sightseeing.

What are the origins of this natural paradise and what actions we must undertake to preserve our quality of life here? These are the questions that this trip through the Huatulco’s wetlands and social developments strives to answer. Massive tracts of jungle, mangrove forests, dunes, springs, rivers, reefs and transition ecosystems, make up a picturesque and aesthetic walk through the contrasting climates of 10 micro-watersheds that cross the municipalities of: Todos Santos, Cuajinicuil, Arroyo Xúchitl, Cacaluta, Chahué , Tangolunda, Coyula, Aguaje de Cocos, Arenal and Chachacual.

“Huatulco: Biosphere Reserve. Basins and Corals of the South Pacific” provides a window through which we, as humanity, can view and contemplate our role in this diverse ecosystem.

THEMES EXPLORED:

  1. BIODIVERSITY: An exploration of the characteristics and bio-environmental conditions in the region.
  2. ECOSYSTEM SERVICES: Benefits that nature provides to humans and its impact on the lives of Huatulqueños.
  3. CYCLES OF NATURE: Macro and micro environmental dynamics of the basins of the Sierra Sur and the Coast of Oaxaca
  4. RESPONSIBLE CONSUMPTION: A call to become aware of our energy expenditure and resources consumption as local residents.
  5. HUATULQUEÑO COROLLARY: List of recommendations to prevent the most recurrent environmental damage taking place on the coast, in tourist and community spaces.

The film will be shown with English subtitles and all proceeds will be used to fund a grassroots effort to show the film throughout rural areas to raise awareness of human impacts on the local ecosystem and biodiversity.

Residents of Huatulco who wish to play a role in the preservation of our “jewel of paradise” here on the Costa Chica of Oaxaca, will want to support this local effort to educate people on the best ways to protect the unique and special biodiversity of our region. Keep a watchful eye on the local social media groups and pages as the premier of this film approaches so you don’t miss out!

Now and Then: The Modern vs the Zapotec Concepts of Time

By Brooke O’Connor

When I started researching the concept of time in the Zapotec culture versus the idea of time today, there were many changes happening in the world – one of which is the first public availability of AI, or artificial intelligence. New technologies will change the fabric of how we live our lives, as well as our perception of time.

We’ve probably all experienced an AI “chatbot” – the online conversations that you have when you want to “talk” some kind of customer service. Lately, these text-generating chatbots have moved on to writing entire essays. So … just for fun, I typed my topic into ChatGPT, an advanced chatbot released in November 2022 by Open AI, a nonprofit artificial intelligence research laboratory. This is what came out.

The Zapotec culture, indigenous to the southern state of Oaxaca in Mexico, has a unique and complex understanding of time. The Zapotecs have long held a cyclical view of time, in which the past, present, and future are interwoven and constantly influencing one another. This view is deeply ingrained in their daily lives, religious practices, and social structure.

One aspect of the Zapotec perception of time is the belief in the power of ancestors. For the Zapotecs, the spirits of their ancestors continue to play an active role in the present and are often called upon for guidance and protection. This belief is reflected in the Zapotec calendar, which is based on a 260-day cycle, in which the days are named after various deities, natural phenomena, and ancestors. Each day has its own unique characteristics and significance and is believed to be influenced by the spirits of the ancestors associated with it.

The Zapotecs also have a strong connection to the land and their environment. This connection is reflected in their agricultural practices, which are closely tied to the cycles of the sun, moon, and stars. The Zapotecs use these astronomical cycles to determine the best time for planting and harvesting crops. For example, the Zapotecs believe that certain days are better for planting certain crops, depending on the phase of the moon.

Another important aspect of the Zapotec perception of time is the concept of “tequio.” Tequio is the Zapotec word for community work or service, which is an integral part of Zapotec culture. Tequio is typically done on a voluntary basis and is done for the benefit of the community as a whole. It can take many forms, such as building a community house, repairing roads, or planting crops. The Zapotecs believe that tequio is necessary to maintain balance and harmony in the community and that it helps keep the ancestors’ spirits happy.

Religion also plays a big role in the Zapotec perception of time. In Zapotec culture, gods and goddesses are believed to have a significant impact on the perception of time. They are seen as the creators and guardians of time and are responsible for the cycles of the seasons and the passage of days and nights. These deities are also associated with the passage of time in the human life cycle, such as birth, adulthood, and death. For example, the god Xipe Tótec is associated with the planting and growth of crops, and rituals are performed in his honor at the beginning of the agricultural cycle to ensure a bountiful harvest. Similarly, the goddess Cocijo is associated with the rainy season, and rituals are performed to ensure that the rains come at the appropriate time for the crops.

Additionally, the gods and goddesses are also associated with different stages in the human life cycle, such as birth, adulthood, and death. For example, the god of childbirth, Pitao Cozobi, is invoked to ensure a safe delivery, and the goddess of death, Xoxo, is honored to ensure a peaceful transition to the afterlife.

One of the most important ceremonies is the Guelawe, a celebration of the dead that takes place annually, usually in November. During this ceremony, the Zapotecs believe that the spirits of the dead return to the living world to visit their descendants. The Zapotecs believe that the spirits of the dead have the power to influence the lives of the living and that it is important to keep them happy through rituals and offerings.

However, it’s worth mentioning that Zapotec culture is diverse and there are variations between different regions and even towns. There are many different practices, beliefs, and expressions of their culture. Also, the Zapotec culture has been in constant change over the centuries and is still adapting to the present day, thus, this article presents a general view of the Zapotec culture’s perception of time.

In modern times, the perception of time has been largely shaped by advances in science and technology. The invention of the clock in the 14th century revolutionized the way time was measured and perceived. The development of mechanical clocks, and later quartz and atomic clocks, made it possible to measure time with an unprecedented level of accuracy. The widespread use of clocks and watches has also led to the standardization of time across the world, with time zones being established to account for variations in longitude.

In physics, time is not an absolute but relative to the observer, and in theories such as special and general relativity show that the perception of time can change depending on the observer’s velocity and gravitational field.

In modern Western cultures, time is often perceived as a scarce and valuable resource. People are constantly racing against the clock, trying to fit more activities into each day. This has led to the development of time management techniques and tools to help people make the most of their time.

In conclusion, the perception of time has evolved throughout history and across cultures. The Zapotec culture had a complex understanding of time that was closely linked to their religious beliefs, while in modern Western cultures time is often perceived as a scarce and valuable resource. Advances in science and technology have played a significant role in shaping our current understanding and perception of time.

Note: I had to fix some grammatical errors, but then, when I asked how I should tell people this article was written, it responded, “This article was crafted by the deft hand of artificial intelligence.”

One thing is clear in our modern age; time stands still for no one, and if we don’t progress along with the technology we will be left behind.

Rabbit Meat: A Mexican Delicacy?

By Marcia Chaiken and Jan Chaiken

Over forty years ago, we read about and decided to visit a family-run, highly-rated Quintana Roo restaurant in the jungle off the road from Cancun to Playa Carmen. We pulled off the road at the designated kilometer post into an area cleared for parking, and wandered down a narrow path to find a charming cottage in a clearing on the bank of a lagoon. Near the cottage was a rabbit hutch with sweet roly-poly bunnies – we thought them to be pets of the family’s children.

When we were presented with the menu and saw the offering of conejo, we were sure it must be a misspelling of cangrejo (crab), but suddenly realized that the dish was indeed conejo (rabbit), and the sweet little bunnies were not pets. Although this was the first time we saw rabbit on a menu in Mexico, it should not have come as a surprise. In France, lapin (rabbit) is a relatively common feature on menus, along with frogs’ legs and snails. And in China, we visited live animal meat markets where cages of rabbits were placed near chickens, ducks, puppies and monkeys – yes, monkeys.

So after our initial encounter, we were prepared to find rabbit on more menus in Mexico. This turned out to be a misconception. Not that we were disappointed. One of us sticks pretty closely to Jewish laws spelled out in the Hebrew Scriptures (aka Old Testament) that forbid certain animals to be eaten including pig, camel … and rabbit. There are many traditional delicious Mexican dishes made with meat from permitted animals, but the experience did raise our curiosity about the place of rabbit in Mexican cuisine.

Although a vegetarian diet has for millennia been the main form of food consumed in Mexico, rabbit, as archeologists have found, was considered a delicacy in preHispanic cuisine. In excavations around present-day Mexico City, artifacts and animal bones from a butcher shop indicated that the business specialized in selling rabbit meat. As historians have made clear, there was no need to supplement the daily diet with rabbit since the food consumed by the indigenous residents was nutritionally complete – so the supposition would be that rabbit was eaten as a special delicacy.

The same is true in Mexico today. As compared to other Latin American countries, Mexico ranks highest in percent of the population that sticks to a vegetarian diet. Nonetheless meat, especially beef, chicken or pork, is the preferred meal of the vast majority of Mexicans. Not rabbit. According to a 2022 paper in Meat Science, “The annual per capita consumption of meat in Mexico is 72.8 kg, of which 34.9 kg correspond to chicken, 20.3 kg to pork, 14.8 kg to beef, 1.3 kg to turkey, 0.8 g to sheep and goat, 0.6 g to horse, and [a minuscule] 0.1 g to rabbit.”

Part of the reason for rabbit being an uncommonly eaten source of protein may be the lack of availability. Unlike beef cattle, chickens, turkeys, pigs, goats, sheep or other sources of more commonly used meat, rabbits are not raised on large corporate farms or ranches that produce thousands of animals for food. Rabbit farms are most numerous in the central states in Mexico; but a study of the characteristics of cuniculture (rabbit-raising) in that area showed that the vast majority (87%) are either small-scale or medium-scale family farms. There are other rabbit farmers scattered around the country, especially in areas where there is a substantial foreign rabbit-eating populace, such as the Happy Rabbit Farm in Rancho Loco Chapala in the state of Jalisco. These small farms tend to produce a limited number of rabbits, sold directly for consumption; the availability of rabbit meat in butcher shops or food stores is limited.

Another barrier to a thriving market for rabbit meat may be the taste. Most people who have tried eating rabbit compare the taste to chicken – particularly chicken thighs – but comment on the gamey flavor. This may be why rabbit dishes are usually prepared with assertive spices. There are four primary ways of cooking rabbit meat in Mexico: adobo (marinated in spices including chilis), al ajillo (cooked with garlic), estofado (stewed), and fried in the same manner that chicken is fried. These dishes may be easily sampled in the small restaurants that line the highway that leads from Mexico City to Toluca. Within Mexico City in the Coyoacan area, the restaurant El Morral, specializing in “Mexican Heritage Food,” also served rabbit before the covid pandemic, but their reduced menu may no longer feature conejo.

In the interior of state of Oaxaca, a dish prepared with corn and rabbit in a mole sauce, segueza, is the preferred preparation. It is true that rabbit meat, as chicken, is nutritionally sound; low in fat and cholesterol and high in protein. Thus, the question remains: If rabbit tastes like chicken, and is prepared like chicken, why not simply use easily attainable and less expensive chicken?

But perhaps the most important factor that prevents people from hankering for rabbit stew and other dishes is the adoration developed in childhood for those cute roly-poly soft-fur bunnies that one can cuddle and stroke, along with the rabbits that are featured in children’s books. Just as children north of the border love to hear the Beatrice Potter stories of Peter Rabbit, children in Mexico hear tales of Pedrito, El Conejo Travieso (Little Pedro, the Naughty Rabbit – actually a translation of Beatrix Potter’s 1902 classic Peter Rabbit). More recently, Duncan Tonatiuh, a Mexican-American author of children’s books, has bolstered admiration of our furry friends with a new Mexican character, Pancho Rabbit.

So … although rabbits were served as a delicacy by ancient Aztecs, and a small number of Mexicans still find rabbit meat to their liking, we remain in the camp of most Mexicans who would rather pet them than eat them.

Mexico’s Rabbits – Many Are Endangered

By Kary Vannice

Mexico is home to 15 different species of rabbits and hares. Of the 15 distinct species, eight are endemic within its borders. Wild rabbits and hares play a vital role in the check-and-balance system of ecosystems. Like other rodents, rabbits must constantly be consuming. Their front top and bottom teeth never stop growing their entire lives, so it takes a lot of daily gnawing and chewing to keep them worn down to usable lengths. This means they contribute to the control of vegetation within their habitat. In turn, they provide food for animals further up the food chain, such as coyotes, weasels, wild cats, hawks, eagles, owls, and some snakes.

According to an article published by the Universidad Nacional Autónoma de México, it is illegal to hunt wild hares and rabbits to sell commercially in Mexico. However, it is a common practice in some rural areas to hunt these animals for subsistence.

For most of us, any hunting of hares we’re doing is with our eyes. After all, in many cultures, it is considered good luck to see a rabbit in the wild. However, you would be fortunate indeed to see any of the following species in the wild during your travels here in Mexico. They are all either on the threatened or endangered species list.

If you happen to be in the mountains of central Mexico, keep an eye out for a Zacatuche, or volcano rabbit. They are officially on the endangered species list here in Mexico, but if you did catch sight of one, you would know it by its tiny brown body and distinctive small ears and small tail. It’s also likely you’ll spot them with or near others in their small familial group. But, if you want to have any chance at all of catching sight of this rare rodent, you’ll have to head up to the high alpine meadows because its habitat is similar to that of the northern pika.

Spotting an Omilteme cottontail rabbit would not only be lucky, it might just make you famous. They are one of the most endangered rabbit species on the planet. In fact, they may already be extinct. Thought to have gone extinct over 100 years ago, there were two specimens officially confirmed in 1998 that gave biologists hope that perhaps this Sierra-Madre-mountain dweller was making a comeback. But there’s been no evidence since to substantiate that theory, except one inconclusive photo taken in 2011. That was the last time anyone claims ever to have seen an Omilteme rabbit. Despite multiple expeditions in 2019 in search of evidence that the Omilteme were still living, there have been no confirmed sightings or DNA evidence gathered in almost 25 years.

The San José Island scrub, or brush, rabbit is also on the endangered list, and its continued survival is further threatened because its only habitat is San José Island off the coast of Baja California. Essentially “landlocked,” not much is known about this little bunny. Still, because it shares its limited home range with many other animal species and humans, it will take considerable conservation efforts to keep it from going extinct.

If you venture into the pine-oak forests of the Sierra de la Madera in Coahuila, you might mistake a Davis rabbit sighting for a common cottontail. Again, not much is known about this species because, until 1998, it was considered a subspecies of the Castilian rabbit. Now that it has the distinction of being recognized as a unique species, it also has the distinction of being on the threatened list.

If you’re not planning to travel much further than your own backyard, you still might catch site of one of Mexico’s most endangered species, the Tehuantepec hare. If you do happen to spot one, you’ll know it by its most distinctive feature – two black stripes that run from the base of each ear to the nape of its neck.

This endemic species only has two pups per litter, reproduces only once a year, and is only currently found in the state of Oaxaca. You’ll have to have a keen eye to spot one, however, because they are well adapted to their environment. At rest, they look gray, but when they run to flee, they expose their belly and their white sides become visible, but as they change direction, they once again appear gray. This helps them to blend in with the surrounding vegetation and evade predators – and perhaps even those simply hoping to catch a glimpse of a very rare hare.

Spanish Lesson

By Carolina Garcia

Proverbs with Culinary Themes
A good way for Mexicans to remember their grandmothers is
with sayings and proverbs. Many of these refer to traditional
dishes. Here are some of the most popular and what they really
mean.
“Dar atole con el dedo”
Literal meaning: To feed someone atole (a hot drink made with
corn) with your finger , the way you would feed a baby.
What it really means: That you are talking to someone as
though they are stupid.


“Echarle crema a los tacos”
Literal meaning: To add cream to the tacos.
What it really means:
That someone is boasting ,bragging or exaggerating.


“A ojo de buen cubero”

Literal meaning: To watch the good barrel. Cubero is an old-
fashioned word for barrels that used to be used for water, oil

wine or rum.
What it really means:
To make an educated yet imprecise guess. To do something by
approximation.


“A darle que es mole de olla”
Literal meaning: Go for it because it is mole from the pot.
What it really means: That something needs to be done right
away.


“No se puede chiflar y comer pinole al mismo tiempo.”
Literal meaning: You can’t whistle and eat ground maize at the
same time.
What it really means: Stop multi-tasking.


All of us Mexicans have heard these proverbs from our
grandmothers at least once. Now with the passage of time they
are not as common to hear but they will always be present.

It Was A Very Good Year: Best Reads of 2022

By Carole Reedy

The incomparable Maria Callas said once of an opera, “An opera … becomes my life, and it stays part of my life long after I have left the opera house.”

I would use the same words to describe the way I feel about the books I read this year – each is unique in style, structure, and content. All of them enrapture and engage, while giving us food for thought long after we’ve finished reading. They are lush and contain all we hope for in a reading experience.

To Paradise, by Hanya Yanagihara
After turning the last page of this book in March, I knew it would be my top read of 2022. As with her earlier masterpiece, A Little Life (2015), Yanagihara dissects and analyzes while elaborating on the world she creates for the reader.

Yanagihara’s newest story is divided into three parts set a century apart. The first part starts in 19th century New York City, but not the New York we think we know. Yanagihara has designed a new entity out of the territories of the US following the Civil War. As a result, life is very different.

A century later, we are taken to Hawaii, and then a century after that to a new dimension. Although this is a lengthy book, you won’t need a list of characters or a family tree before you begin. As the flow and tension of the writing consumes you, the characters become evident in their placement in history.

Great Circle: A Novel, by Maggie Shipstead
I heard about this book through my book grapevine, which includes readers of all ages and backgrounds. Published in 2021, here’s a book that is widely admired and loved. And little wonder. The two stories at the center, one present day and the other 50 years earlier, are centered around strong women characters.

The current-day heroine is an actress, the counter heroine an airplane pilot. Their lives parallel in many ways, and the juxtaposition makes for a compelling, enjoyable, and even educational read.

The Marriage Portrait: A Novel, by Maggie O’Farrell
This historical novel arrives with great anticipation on the coattails of O’Farrell’s beautifully rendered Hamnet (2020) and it is a worthy successor. In The Marriage Portrait we live and empathize with the 16-year-old Lucrezia de Medici who lives her life in the lush Italian Renaissance world with all its conventions and excesses.

O’Farrell’s novel is said to have been inspired by the Robert Browning poem “My Last Duchess,” just as the author’s previous novel was based on the life of Shakespeare and his play Hamlet. O’Farrell relies on poetic justice to weave the intricacies of this story and period with a flair and sensitivity rarely found in historical novels.

Lessons: A Novel, by Ian McEwan
For me, this is McEwen’s magnum opus. In his lifetime’s worth of novels he has blessed us with a constellation of style, length, and personages. This surprisingly lengthy (449 pages) novel simply follows the story of a man across all the upheavals of time and history.

Through the characters we experience decades of disruption and tragedies brought about by war and man’s flaws. It is beautifully rendered and said to be quasi-autobiographic.

Young Mungo, by Douglas Stuart
Shuggie Bain, the young boy in the novel of the same name (2020), was the creation of Douglas Stuart based on his own life. There are few writers who can so adeptly transport us to an alien world and also break our hearts. In this book, Stuart generates an empathy rarely experienced by readers. I felt it a privilege to be taken into Shuggie’s sphere and life in 20th century Scotland.

This second novel is equally worthy. Here the teenage Mungo suffers the trials of poverty and being different in a society struggling with religious conflict. Once again, Stuart’s lyricism captures the essence of this world and brings it clearly into our hearts and minds.

Hell of a Book, by Jason Mott
While awaiting the world to return to normal as the calendar changed from 2021 to 2022, I read this novel by an author I didn’t know, but I knew immediately it would be on this list at the end of the year.

We book enthusiasts love to read about books, publishing, and even the whirlwind author tours. While telling this story, the author takes us on a double journey, with the writer/protagonist performing the tasks expected of his publisher, but also tackling the ghosts of his past.

Watt deservingly won the 2021 National Book Award for Fiction for this most engaging novel.

Babysitter: A Novel, by Joyce Carol Oates
This is the Joyce Carol Oates I love, a novel reminiscent of her 70s masterpieces. It is frightening in its spot-on depiction of a rich suburban housewife and her emotionally charged, rash decisions. Every fiber in your body wants to shout “Don’t do that!”

A supporting sub story tells of another suburban nightmare: the threat of a serial killer in the midst of a closed, pristine community. As always, Oates tightly knits the daily chaos of our modern world into a compelling story, a talent she’s mastered over the years.

Oates has been writing for more than 50 years and has produced more than 100 written works, from short stories and essays to many of our favorite novels. Her early novels – Them (1969), A Garden of Earthly Delights (1967), Expensive People (1968) – and a couple of decades later, We Were the Mulvaneys (1996) and Blonde (2000) have assured her a prominent place in the history of American literature.

King Leopold’s Ghost: A Story of Greed, Terror, and Heroism in Colonial Africa, by Alan Hochschild
Published in 1998, this is the sole nonfiction book to make my list. To me, it reads like a novel in its detailed plot and character development.

The story is told through main characters who are involved in the corruption and dismantling of the Congo by imperialist Europeans in the late 19th century. It is probably one of the most disturbing books I have read, depicting the greed and divisiveness of white men in their attempts to protect the status quo and their white empires. King Leopold II of Belgium desired exceedingly to head an empire, and the jealousy he feels toward his counterparts and cousins in other European countries who had their own empires leads him to take over the Congo, depleting the area of its valued ivory and rubber, making the rich even richer and the poor dead.

Alan Hochschild also has described the tragedies of the Spanish Civil War in his recent well-regarded book, Spain in Our Hearts: Americans in the Spanish Civil War, 1936-1939 (2017). He depicts the Americans who traveled to Spain to participate as freedom fighters against the dictator Franco. Both books are fine examples of how fact and history can entertain as well as educate.

My Year of Rest and Relaxation, by Ottessa Moshfegh
This author’s name seemed to come out of nowhere, and now you see it everywhere. Justifiably, the waitlist is lengthy at the Chicago Public Library to obtain any of her novels, including her book of short stories, Homesick for Another World (2017). Moshfegh’s attraction is her style, which I would describe as “patient.” In My Year of Rest and Relaxation, published in 2018, as in her novels Death in Her Hands (2020) and Eileen: A Novel (2015), the protagonist’s dilemma is resolved only after a careful and thorough rendering of the situation.

This book isn’t quite as easy-going as the title suggests, and the approach is even more complicated. What appears simple is complex, as the writer takes us slowly through each step of the protagonist’s recovery.

Ottessa Moshfegh is a name to remember. She’s an American of Croatian and Persian descent. I am sure we will see more of her work in the future.

Trust, by Hernan Diaz
As I wrote this entry, I coincidentally received the news that Trust had won the Kirkus Prize for Fiction for 2022 (Kirkus is a commercial book review service that covers an enormous range and number of books).

Trust comprises four manuscripts, in varying states of completion, that explore the capacity of money “to bend and align reality.” There is a novel-within-a-novel about a Wall Street tycoon who benefited from the 1929 stock market crash and his wife, who ended up mentally ill in a Swiss sanitarium; the partial memoir of a second Wall Street tycoon; scraps of some diaries by the wife of this second tycoon; and a long memoir by the ostensible ghost writer of the second tycoon’s memoir. Kirkus recognition is often heavy on plot, short on praise, and never gushes. Here’s what they say about Trust:

“The novel overall feels complex but never convoluted, focused throughout on the dissatisfactions of wealth and the suppression of information for the sake of keeping up appearances. No one document tells the whole story, but the collection of palimpsests makes for a thrilling experience and a testament to the power and danger of the truth—or a version of it—when it’s set down in print. A clever and affecting high-concept novel of high finance.”

The four-part novel is clever but not manipulative. And it is thoroughly enjoyable.

Now, on to another year and the anticipation of new books. What joy!

The Power of Giving

By Russell T. Greene and S. Price

Every autumn people across North America eagerly anticipate Black Friday (weekend beginning November 25) and Buen Fin (weekend beginning November 18), the kick off for sales to begin their holiday shopping sprees. At the same time, people with a desire to support charitable and non-profit organizations have balanced retail spending with philanthropic giving. Giving Tuesday, which happens on November 29 this year (the last Tuesday in November), was created as “a day to encourage people to do good.”

In Huatulco many charitable organizations and community groups have benefitted from the generosity of tourists, snowbirds, and a growing number of permanent residents who look for ways to support their homes away from home. Donations of time and money have contributed to the local Red Cross, built and supported rural schools and provided much needed medical equipment. Each completed project, and the donations given, is a testament to the calling many of us have to help people living in vulnerable situations.

It’s with the calling of being a Christian that Randy Clearwater and his wife Kimberly were determined to feed the hungry, cloth the unclothed and provide shelter, especially to the widowed, the elderly, and single mothers. After volunteering themselves in Canada, Randy and Kimberly wanted to bring similar charitable work to Oaxaca, though on a smaller scale and in keeping with local culture.

To fulfill this ongoing mission, the generosity of individuals who see the life-changing results of their efforts is needed. Donations in the form of food, clothing, building supplies, and – of course – money are constantly needed. Without the continued support of all, nothing happens.

On September 7, 2017, an 8.2 magnitude earthquake struck southern Mexico, with its epicenter in the Isthmus region. In a rapid response, Randy delivered food hampers to the community of Chahuites, a small, impoverished mountain community east of Salina Cruz, four hours from Huatulco. While there, it became evident that in addition to food security, families were in need of safe housing and basic furnishings.

With the help of local residents, families in greatest need were equipped with material to rebuild their homes. Since 2017, the community has come together to give of their labour, skills and resources to construct 12 casas including making their own cement bricks, adding metal roofs, doors and windows. Randy and Kimberly have travelled several times to Chahuites to witness the progress and they are so thankful for the hearts and generosity of the donors who have made this possible.

Following the 2020 earthquake (magnitude 7.4), with an epicenter near Salina Cruz, and Hurricane Agatha in May 2022, which made landfall at Puerto Angel, access to safe housing and simple comforts like a bed to sleep in and a table to eat at became growing priorities. So, in 2022, Safe Shelters Huatulco was developed alongside the Huatulco Food Bank to give donors an option to support different projects in the community.

Safe Shelters Huatulco has been focused on building basic furniture like bunk beds, tables and shelving to provide the comforts of home. Local pastor Wilfri Justiniano serves as a community liaison and has been identifying families in the area that will benefit from this work. In many families, parents have a bed in which to sleep, but children often sleep on the ground. The cost to build a single bunk bed strong enough to hold the weight of multiple children and withstand the elements is substantial – the lumber alone is well over $5,000 mxn ($250 US).

While there will be volunteer opportunities to build the furniture in the future, there is a constant need for financial support through donations and fund-raising. Without the generous contributions of time and money, these projects are not sustainable.

This November 29, take a moment to consider what is important to you and find a local charity or nonprofit group that needs your support. And remember that while Giving Tuesday makes it easy to get the donations started, your support is needed all year long.

If you would like to support Safe Shelters Huatulco, please donate through PayPal (@rlclearwater) or Interac (rlclearwater@gmail.com).

Sandra Cisneros

By Julie Etra

I knew nothing about Sandra Cisneros when my Spanish teacher in the United States suggested I read La Casa en Mango Street (The House on Mango Street). Cisneros is a Chicago born Chicana, so the 1984 book was originally written in English when Cisneros was 30. I read it in Spanish as part of my ongoing study of Mexican culture and language; there have been at least three Spanish translations – one in 1994 by the renowned Mexican writer Elena Poniatowska. Coincidentally a great article and interview with Cisneros was recently published in the The New Yorker in September of this year http://www.newyorker.com/culture/the-new-yorker-interview/sandra-cisneros-may-put-you-in-a-poem). To save you from fighting with The New Yorker’s paywall, I’ll be quoting from the article.

Cisneros is perhaps best known for her poetry, although I am a fan of both Casa and the collection of short stories Woman Hollering Creek and Other Stories (1991; translated by Liliana Valenzuela in 1996 as El arroyo de la Llorona y otros cuentos).

Although I read both of these books in Spanish, Cisneros has the unique bilingual knack of bridging the two languages, inserting Spanish translations of the English. The 2021 bilingual paperback Martita, I Remember You/Martita, te recuerdo, is written in English on one side but the reader can flip the pages to read the Spanish translation. Clever.

Technically speaking, Cisneros is not a Mexican writer since she was born in the United States. She grew up in a poor neighborhood on the west side of Chicago, the only daughter of a Mexican father and Mexican American mother, surrounded by six brothers. According to Cisneros, she felt isolated as a child and was lumped in with her brothers, described as siete hijos instead of seis hijos y una hija (seven boys instead of six boys and a girl) by her father. Her father was an upholsterer, her mother a book lover.

Throughout the 1960s and 1970s her father took the family back and forth to Mexico on a frequent basis; thus she developed the self-identity schism between the two cultures. This was further exacerbated when in 1976 she entered the writer’s program at the Iowa College of Liberal Arts and Sciences where she continued to feel like a misfit. She went on to write Casa and then began teaching in San Antonio where she lived for 15 years and founded the Macondo Writers’ Workshop, named after the fictitious town in Gabriel Garcia Marquez’s One Hundred Years of Solitude (1967).

Cisneros never married nor had children, her rationale being that she did not want to be distracted from her writing and that she was a bit old fashioned in her belief in the sanctity of marriage in that she didn’t want to have a future divorce. According to The New Yorker, she is relieved and apparently happy that she never selected the wrong guy: “It’s hard to live with someone, and it’s hard to live alone. But I prefer living alone. … I’ve never seen a marriage that is as happy as my living alone. My writing is my child and I don’t want anything to come between us.” She has said that the greatest love of her life was her dog Chamaco.

Tired of living in San Antonio, and in particular provincial Texas, she returned to her mother’s Guanajuato roots and now resides in San Miguel de Allende, México, immersing herself in Mexican culture, but not without challenges. She did not take much time to explore the town before she moved there following an auspicious visit.

When the interviewer from The New Yorker remarks, “So you decided to move to San Miguel de Allende,” Cisnero answers, “Yes, I came here. I didn’t know the town was colonial and had a very colonial writing program, all white and expensive and structured in a very colonial way. I didn’t realize it was San Miguel apartheid, and, when I told them that, they were offended and shocked, so I lost my enthusiasm for the book fair. I’m going to be onstage there next spring. I’m only going to do it if I can donate my honorarium to the Spanish-language portion of the fair, so, you know, that’s my way of making my peace with them. I came because this is the land of my mother’s people. I wanted to investigate those roots.”

She named her house in San Miguel Casa Coatlicue. In Nahuatl it means “Serpent Skirt”; Coatlicue is the Nahua mother goddess, symbol of the earth as both creator and destroyer, mother of the gods and the goddess of childbirth, fertility, life, and death, and one of the most important Aztec or Nahua gods. A fitting name for a house of this remarkable and independent woman.

One of my favorite short stories in Woman Hollering Creek (a real creek located behind her house in San Antonio) is “Ojos de Zapata,” (Eyes of Zapata), as told by Inés Alfaro Aguilar, the primera mujer (first woman) of the famous Mexican revolutionary Emiliano Zapata. Reports indicate that Zapata had anywhere from 9 to 16 “wives” (some of whom he may actually have married); he did not marry Inés, with whom he fathered at least three sons and one daughter.
(That of course stimulated my interest in both Zapata and Inés and led me down the rabbit hole of a chapter of Mexican history before I eventually returned to Cisneros’ next story.) “Ojos de Zapata” is fascinating not only from Inés’ perspective as the neglected “wife” of this famous revolutionary general, but for its sensual descriptions of a time, a place, and a relationship.

Back to The New Yorker interview regarding her residence in San Miguel:
Interviewer: “Is this it? Do you think you’ve finally found home?”
Cisneros: “I think I have one more house in me.”
Interviewer: “Where would it be?”
Cisneros: “Oaxaca, maybe.”