Tag Archives: Lifestyle

Fighting for the Oceans

By Sandra Roussy

The oceans are in danger. Ocean habitats and marine biodiversity are being threatened by unsustainable and unregulated fishing practices, exploitation of marine wildlife, and plastic waste. Human activity is proving to be destructive to ocean ecosystems, coral reefs, and coasts all around the world at an alarming rate. Marine environments need biodiversity to survive and remain healthy. Some species simply can’t survive when ecosystems become unbalanced, which in turn affects a variety of other species. That includes us.

Ocean conservation organizations help to protect and defend marine wildlife, ocean ecosystems, and habitats through direct action tactics, research, and outreach programs. Most ocean conservation groups are non-profit organizations that rely on donations and active hands-on help from people. People like you!

“If the oceans die, we die.”
– Captain Paul Watson

What You Can Do to Help Save the Oceans

Ever wonder how you can do your part to help the oceans? Saving the oceans is an enormous challenge; it can leave you feeling helpless before such a monumental task. But when you start consciously doing things that are beneficial and not harmful to the ocean, you can say that you are doing your part. Big or small, it all counts. Don’t throw your hands up because you don’t have the time or the skills to get on a boat to go stop illegal poachers off the coast of Africa, or dive into the coral reefs in Australia to document their destruction. There are other simpler ways that you can step in to help preserve the oceans and marine wildlife.

Donate to Ocean Conservation Organizations: Donate money directly to conservation groups. This is the easiest thing you can do if you don’t have the time to allocate to action. Your money goes directly to the ships and crews out there protecting the oceans and defending marine wildlife full-time.

Go to the website of your conservation organization of choice and find the donate button. They all will take one-time donations and most will also have the option of setting you up with a monthly recurring donation.

Also, some groups participate in environmental fairs and other events where they do outreach and accept donations on the spot.

Volunteer Your Time: The next best thing to do is become active with ocean conservation groups. Find operational chapters in your area and inquire about where and how they need help.

I am part of the Sea Shepherd onshore volunteer group, and together with the ship crew, we sell merchandise and educate people about what is happening in the oceans.

Purchase Merchandise: Show your support by wearing a t-shirt from your favorite ocean conservation organization!

Non-profit ocean conservation organizations finance most of their activities through donations but also a big chunk of funding comes through sales of merchandise. Go to their websites and check the shops.

Local Beach Clean-Ups: Organize beach and coastal clean-ups in your area or join an existing group. Every plastic bottle, fishing net, or other debris that you remove from the beach will not end up in in a marine animal or sea bird. I regularly do local beach and coastal clean-ups with the Sea Shepherd team and local volunteers. We meet a minimum of twice a month and more frequently during the stormy season when a lot of plastic and trash ends up on the beaches from the runoff of the rivers.

Check Facebook pages in coastal areas for active beach clean-up events in your area and join them or create your own.

Crew on Ships: Do you have what it takes to be on the frontline? If so, become an active crew member on a ship. They are in constant need of captains, deckhands, cooks, researchers, and media people to help keep the boats busy on campaigns. Check ocean conservation websites and apply to become a crew member.

Personal Actions: There are simple things that you can do in your daily life to help protect the state of the oceans. First, educate yourself. Find out where the fish you buy comes from and whether it is a sustainable species. Second, minimize your use of single-use plastics and properly reuse or recycle your plastic consumption so that it doesn’t end up polluting the ocean.

Ocean Conservation Organizations

Ocean conservation groups all have the same goal in mind, but vary in the way they tackle their missions. Some use aggressive non-violent direct actions to confront poachers and other illegal activity, while others concentrate on assisting in research and educating future generations.

The pioneer ocean conservation society Sea Shepherd is an international and non-profit marine conservation organization that has been fighting to defend, conserve and protect the world’s oceans for over 45 years. Sea Shepherd has gone and will continue to go where no other conservation groups dare to go to safeguard marine wildlife. Their ongoing international direct-action campaigns are meant to stop illegal exploitation and outdated fishing practices.

Sea Shepherd’s goal is to defend the biodiversity of marine ecosystems by acting against environmental destruction. In 2018, after a 40-year battle, the organization managed to put a stop to commercial Japanese whaling activities. You may remember the “Whale Wars” documentary series that ran on Animal Planet from 2008 to 2015. Sea Shepherd has active international campaigns, notably the Milagro campaign to help save the almost extinct vaquita porpoise in the Sea of Cortez here in Northern Mexico.

Captain Paul Watson recently left Sea Shepherd, the organization he founded over 45 years ago, to start a new initiative, the Captain Paul Watson Foundation. The Foundation will work to continue Watson’s passionate defense of the seas by using aggressive but non-violent tactics to stop illegal operations that exploit life in the ocean.

Many other organizations, like Ocean Conservancy, Ocean Conservation Society, 4ocean, and Oceana are out there protecting the oceans every day and they won’t stop as long as the oceans are still threatened.

Visit these websites for more information about ocean conservation and learn how you can support the movement.
http://www.seashepherdglobal.org
http://www.paulwatsonfoundation.org
http://www.oceanconservancy.org
http://www.oceanconservation.org
http://www.oceana.org
http://www.4ocean.com

*Featured image from Proceso Magazine

Amigos de la Música

Amigos de la Música presents “Following the Rhythm 2022,”, on Friday, December 9th from 6:00p.m. to 11:00 p.m., at the garden of Hotel Om, located on Blvd. Benito Juarez in Chahue, next to the Papaya nightclub.

This is a fundraiser for hosting future musical events in Huatulco. We believe in supporting local and regional musicians and to motivate people to enjoy local artists.

“Following the Rhythm” consists of three musical groups from Huatulco:

  1. The seven-member group Mariachis Viva Mexico represents the marriage of Mexican, European, and African sources that comprise the ever-popular mariachi musical tradition. Mariachis Viva Mexico goes beyond mariachi to perform jarabes, sones, boleros, and popular songs. The group includes two trumpets, two violins, a guitarrón, a guitar, and voices.
  2. The Vibes is a four-person rock band that interprets musical hits from contemporary and classic rock, funk, pop, ska, and reggae. Songs in both English and Spanish make a high-energy, fun show.
  3. Bacaanda, a six-person band, plays a variety of genres – from pop and ballads, to rock and big-band hits, to boleros, cumbia, and salsa – in a unique blend of rhythms, harmonies, and voices.

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.”

Zapotec Writers:
Not as Boring as History Class Led You to Believe

By Brooke O’Connor

An issue about Mexican writers would be remiss if we didn’t include some original writers in Mexico: the Zapotecs. Although Spanish is the legal and most widely spoken language, Zapotec is still one of the largest indigenous language groups spoken, comprising 58 different variations among different communities.

Many dialects and traditions are being lost to modernity, but there are some champions of Zapotec, publishing bilingual and trilingual books. More on that later.

The earliest preserved Zapotec writing is from 600 BCE, and we know this Mesoamerican script was used for well over 1,500 years. Just as they do today, Zapotec peoples had many uses for writing in the ancient thriving society. However, time has left us more monolithic billboards than personal journals.

The earliest known inscription comes from San José Mogote, northwest of present day Oaxaca City; San José Mogote reached its political peak before the establishment of Monte Albán, southwest of and closer to Oaxaca City (more writings have been preserved from Monte Albán than from San José Mogote). Many of the large engravings from San José Mogote detailed competitions and the development of urban life. They chronicled the succession of leaders and winning of battles. This led archeologists to believe that writing during this time was used mostly for political and civic education. They’ve since found those conclusions to be false.

The earlier (600 BCE to 200 ACE) writings in San José Mogote appear to be related to sacred topics; self-sacrifice, the proper oral invocation of ancestors to ensure success in warfare, the taking of captives, ritual combat with captives, and how-to manuals on burning humans alive to petition for agricultural and human fertility. Political topics included strategies and plans written by members of the elite class, designed to create division in society with the aim of developing more power as leaders.

In addition, these elites promoted an elaborate ideology that centered on a primordial covenant between humans and the divine; the ideology depended, of course, on the populace following the elites. The authors masked the inequalities between the classes, and used these ideas to create messianic movements, binding the people to one political party or another. There are other writings showing resistance to these movements, and how the elite plans didn’t always unfold as expected.

People wrote on many media – wood, pottery, leather, cloth and paper bark. These items were more portable for trade, as well as written communication between elites in all areas of ancient Oaxaca. Unfortunately, the soft nature of these media makes them highly perishable. With the ravages of time, most are lost to us.

A few items survived, or were documented when the Spaniards came. Translation can be tricky, and sociologists are taking a second look at Spanish accounts of ancient writings. It seems there may have been some creative liberties taken, to promote the narrative that “Savages need to be tamed.” The friars sent information back to Spain, and the more exotic and titillating the better.

The characters of early written Zapotec were not like the written language seen today. Many symbols represented an idea, rather than denoting the phonic sound of a letter, group of letters, or a syllable. Numbers were portrayed with lines and bars.

When the first Spaniards came, the indigenous wanted to communicate freely (arguably more than the Spaniards did), so as early as the late 16th century, Zapotec peoples appropriated the Spanish alphabet to render their own language graphically. They wrote stealthily about their traditions though. They hoped to come to an amicable agreement for the Spaniards to leave, in peace, after learning a bit about the culture. By subverting the colonial gaze, they were able to keep intact some of the important cultural identity and family issues, and still talk about exploitive political practices. Lucky for us, the Zapotecs have continued to use the alphabetic script today, and we can begin to understand more of this rich culture.

Zapotec language is full of imagery and deep meanings. It is formal and respectful, particularly to elders and people not in your immediate family. It’s a language that commands a level of humility on the part of the speaker. The natural world is invoked regularly. There is a sense of connection to the earth, the ancestors and human kind.

If you want to experience this magical, dream-like writing I highly recommend Red Ants by Pergentino José, who was born in 1981 in the Zapotec village of Buena Vista in the municipality of San Agustín Loxicha, in the mountains a couple of hours north of Zipolite. He writes both poetry and prose in Loxichan Zapotec, which he has described as “the Zapotec of the coast,” and Spanish. In 2006, he wrote the bilingual Spanish/Zapotec Y supe qué responder /Nyak mbkaabna (I Knew What To Answer); in 2013, he published a tri-lingual (Zapotec/Spanish/English) collection of poems, Ndio dis mbind /Lenguaje de pájaros /The Language of Birds. The volume is beautifully illustrated with paintings by Raga Garcíarteaga. It is difficult to find as a book, but you can download it from the publisher: http://www.avispero.com.mx/storage/app/media/libros/lenguaje-de-pajaros.pdf.

Red Ants was first published in 2012 in Spanish as Hormigas Rojas, but included expressions in Loxichan Zapotec; it was translated to English in 2020 by Thomas Bunstead, who chose to keep the Zapotec passages. Red Ants is the first ever translation of a Zapotec author. It’s a collection of short stories that are neither linear nor logical, but rather surreal, with an intoxicating perfume of culture and connection to the land. Each story builds on the last, from a different angle and perspective. There are underlying themes in these modern stories that speak to the Zapotec people’s experience through history: forced change, imprisonment, longing for a simpler time, loss of autonomy, grit to overcome even when bruised and broken, but never losing connection with the natural world.

I invite you to take time reading this. Think about the complexities of translating one language to another. Translation is always less about the actual words, and more about meaning in a sentence. Hence, translated into stoic English, we have a mystical sensation, with animals and imagery expanding in ways we may not immediately grasp. Sit with it, and let the ancestors of this land breathe understanding into you.

If you’re interested in hearing what Zapotec sounds like, and see some of the work being done to preserve and understand these languages, check out this site from the Zapotec Language Project of the University of California at Santa Cruz: https://zapotec.ucsc.edu/. The University offers an online dictionary, monthly language classes, and audio samples of native speakers. For example, this “scary story” spoken by Samuel Díaz Ramirez: https://zapotec.ucsc.edu/slz/texts-query.php?lg=&content=&query=match&text=SLZ1089-t1&parse=no

ELENA AND LEONORA:
Two Mexican Writers with European Roots

By Carole Reedy

Both Elena Poniatowska and Leonora Carrington planted roots in Mexico in 1942, Elena as young girl of ten and Leonora as a well-traveled and rebellious woman of 25. Despite the differences in their ages, both emigrated for reasons sparked by World War II in Europe. In addition, both became Mexican citizens and, ultimately, two of the most influential, powerful, and famous women of Mexico.

Their lives
Young Elena arrived in Mexico from France with her sister and her Mexican mother, whose porfiriana family fled Mexico during the Mexican Revolution of 1910. Elena’s father, of Polish royalty descent, remained in France to fight in the war before joining them.

Being well educated and bien educado led Elena to a career in journalism, writing, and involvement with politics. Her writing often tackles Mexico’s difficult moments in history, such as the 1968 slaughter of protesting students in Tlatelolco and the 1985 Mexico City earthquake. In both cases, she interviewed extensively the people and victims who lived through these tragedies. Biographical sketches, novels, and short story collections are also found among her vast trove of publications.

Poniatowska is one of the founding writers of La Jornada (The Work Day), a major Mexico City newspaper since 1984. Despite not explicitly espousing feminist beliefs, in 1976 she co-founded Fem, the first feminist magazine in Latin America; she was a founding member of Siglo XXI, a prestigious Mexican publishing house, and Mexico’s Cineteca Nacional, the national film archive.

In contrast, Leonora Carrington’s childhood leading to her emigration to Mexico was adventurous, troublesome, and daring. Before she reached the age of 20, she had escaped her prestigious English aristocratic home and her domineering father to be with artist Max Ernst. She and Ernst lived in various parts of France in the early 1940s, but Ernst, being a Jew, was soon detained by the authorities.
Leonora left France for Spain, where she escaped from a mental hospital (an internment that had been orchestrated by her distant father) and fled to Portugal. As an exile, she eventually met and married Renato Leduc, a Mexican poet and writer. The couple, like many others wanting to escape the war, traveled to New York and then Mexico, where Leonora lived for the next 70 years, until her death at 94 in 2011.

The surrealist paintings of Leonora Carrington are found in museums and art exhibits around the world. When she moved to Mexico, knowing no one and not speaking Spanish, she was fortunate to make friends with photographer Kati Horna and painter Remedios Varo, originally from Hungary and Spain respectively. At last, with fellow women artists at her side, she was able to pursue the talent she had demonstrated since a young girl in Great Britain. She rubbed elbows with the likes of Frida Kahlo, Diego Rivera, Joan Miró, and Peggy Guggenheim.

Many people are unaware that Carrington was also an accomplished writer. Like those surreal masterpieces hanging in the world’s museums, her books take on the surreal panache of the author. Drawings, stories, and fantasies all inhabit the long-lived career and life of Leonora Carrington.

Both women led full lives, which they shared with husbands and children.

Their books
The first novel I read cover-to-cover in Spanish was Poniatowska’s Leonora, the fictionalized biography of the famous artist/writer (2011). It’s very accessible, even for those for whom Spanish is a second language, and it is of course a compelling story.

In another fictionalized biography, Tinisima (2006), she tells the story of the short (just 46 years), fascinating, and daring life of Tina Modotti, the famed photographer who kept company with the likes of Edward Weston and Diego Rivera and traveled the world studying spiritual and sexual liberation, militant communism, rigid Stalinism, workers’ revolution in Germany, and the Spanish Civil War, among other causes. A story and life, a book not to be missed.
Poniatowska’s first book, written in 1954, is a collection of short stories called Lilus Kikus. It marks the beginning of her illustrious career.

One of Poniatowska’s most-read and poignant books, La Noche de Tlatelolco: Testiomonios de historia oral (1971), was born out of the police slaughter of university students on October 2, 1968. For this book, she interviewed dozens of observers, parents, and others to give the world an accurate and objective report of the events that left Mexico and the world in shock.

If you’re curious about the details of the 1985 earthquake and its effects on the population, be sure to pick up Nada, nadie: Las voces del temblor (1988) to read first-hand accounts of the tragedy. You will understand the fear earthquakes generate here in the city, especially for those who experienced this tragic event.

Poniatowska’s writing is clear, precise, accurate, and full of poignant imagery. Read one of her books and you will be hooked!

Leonora Carrington’s books will not surprise lovers of her surrealist paintings, as they fall right in step with the style of her art. The Hearing Trumpet (1974) is her most famous work. Read and translated worldwide, it has been called a companion to the beloved Alice in Wonderland.

The Complete Stories of Leonora Carrington issued in 2017 to mark the centennial of Carrington’s birth, is a compilation of her surreal short stories and is filled with magic!

Joanna Moorhead, a cousin of Carrington, recently wrote a very personal biography of the famous artist/writer: The Surreal Life of Leonora Carrington (2017). Having befriended Carrington as an adult, she visited her in Mexico, coming from England several times before Leonora’s death. It’s a good read that admirers of Carrington will enjoy.

Down Below is Leonora’s personal memoir, written in 1988, of her descent into madness as a young woman. A short book, not to be missed – republished in 2017 in the Classics series of the New York Review of Books.

Both Leonora Carrington and Elena Poniatowska, each in her own way, have had a tremendous influence on the cultural and political life in Mexico. Tell your sons and daughters about them, read their books, celebrate their lives!

B. Traven – A Mexican Writer with A Mysterious Past

By Randy Jackson

I was first introduced to the works of the Mexican writer B. Traven in a Spanish class. We were assigned a short story by Traven, titled “Dos Burros.” I found the story compelling. There was something about both the story itself and the style of narration that appealed to me. So, of course, I googled B. Traven, and immediately plummeted down a curiosity rabbit hole about this strange and enigmatic writer.

In 1952, the Mexican government granted citizenship to Berick Traven Torsvan, a person who, by then, was a well-established writer, living in Mexico and writing under the pen name of B. Traven. How Mexican citizenship was granted to a person as fictitious as a character in one of Traven’s own novels is a mystery in itself.

To confuse his identity further, in Mexico Traven never appeared as Traven, but represented himself as Hal Croves, a supposed friend and agent of B. Traven. When the Hollywood producer John Huston paid for the movie rights to The Treasure of the Sierra Madre, he handed the cheque to a person claiming to be Hal Croves, a person with Power of Attorney for B. Traven. Both Huston and the main actor in the film, Humphrey Bogart, later claimed they always thought Hal Croves was B. Traven himself.

But why all this subterfuge? There are many reclusive writers, J.D. Salinger, author of The Catcher In The Rye, for one, and Harper Lee, author of To Kill a Mockingbird, for another – there are many more. But Traven wasn’t the reclusive type. He actively sought to deceive others about his true identity. After his death (March 26, 1969, in Mexico City), we learned the identity Traven was trying to hide was that of Ret Marut, a wanted man with a death sentence on his head.

The Hidden Past of B. Traven

The early days of the Weimar Republic in German (following World War I) were tumultuous, especially in the state of Bavaria (later leading to the rise of Hitler). In April of 1919, a Bavarian Socialist Republic was proclaimed following a communist uprising. Ret Marut became a committee member of that new Socialist Republic. He was arrested just one month later by a Berlin-based militia, which crushed the upstart socialist republic. Ret Marut was put in with a group of prisoners who were being summarily tried and shot. Before his name was called, a sympathetic guard allowed Marut to escape. Marut found his way to London where he was imprisoned for a time for not registering as a foreigner. Eventually Marut found work shovelling coal on decrepit steam ships destined to be scuttled for insurance proceeds. That work brought him to Mexico in 1924.

In Mexico, Murat began using the name Traven Torsvan, writing stories under the name B Traven. Within about a year his stories began to be published in Germany, starting with the serialised The Cotton-Pickers (Die Baumwollpflücker, 1925, published as a novel called The Wobbly [Der Wobbly, the short name for Industrial Workers of the World union] in 1926).

The Writing Career of B. Traven

The stories of B. Traven quickly became popular in Germany (almost all his published works were written in German and published in Germany). He was seen as an adventure story writer. His writing was reminiscent of the very popular works of the American writer Jack London (1896-1916). Traven’s first major success as a novelist was in 1926 with the publication, in Germany, of Death Ship (Das Totenschiff). As a testament to this book’s enduring popularity, years later Albert Einstein is reported to have said it was the book he would take with him to a desert island. Death Ship is seen as autobiographical for Traven. It portrays the life of an international undocumented seamen who is treated like a slave, no doubt derived from Traven’s own experiences in getting to Mexico in 1924.

In 1927, Traven published his most famous novel, The Treasure of the Sierra Madre (Der Schatz der Sierra Madre). This was the first of Traven’s novels to be published in Mexico (1931). Later it was also the first Traven novel to be published in English (1934). This story was made into the award-winning film of the same name, now considered a classic, by John Huston in 1948. The story of two down-on-their-luck Americans in Mexico who follow a prospector in the search for gold is well-known, especially for an inaccurate version of the lines delivered by the Mexican bandit Gold Hat, “Badges? We don’t need no stinking badges!”

Through the 1930’s Traven published a series of six novels that are generally referred to as The Jungle Novels. These books tell stories of repressed Mexican indigenous people, and their ill-fated attempts to push back against the harsh dictatorship of President Porfirio Díaz, leading up to the Mexican Revolution. It is for these Jungle Novels that the Peruvian novelist Luis Alberto Sánchez (1900-94) labelled B. Traven the author of the Mexican Revolution.

The last of the Jungle Novels, General from the Jungle (Ein General kommt aus dem Dschungel) was published in 1940, seemingly marking the end of Traven’s most productive period. His final four novels before his death in 1969 were Aslan Norval (1960; rediscovered after Traven’s death and translated to English in 2020), Stories by the Man Nobody Knows (published in Mexico as Cuentos de B. Traven, 1969), The Creation of the Sun and the Moon (published in English in New York, 1968), and The Kidnapped Saint and Other Stories (published posthumously, in English in New York, 1975).

Macmillan Publishers now reports that books by B. Traven have sold over 30 million copies and have been translated into 30 languages.

The Stories of B. Traven

As mentioned, my introduction to the writings of B. Traven was the short story “Dos Burros.” What I found compelling was his clear, down-to-earth narrative about a time and place in rural Mexico that were unfamiliar to me. I later read a number of his other short stories, the novel The Treasure of the Sierra Madre, and I re-watched the movie made from the novel. I wish I had the skills to properly articulate what it was that attracted me to Traven stories. However, when I came across this description of Traven’s prose in the Encyclopaedia Britannica, I thought this nailed it:

Traven’s works are harsh, filled with descriptions of danger, cruelty, and physical and emotional suffering, but his lean, direct prose has a hypnotic immediacy, and the narratives and themes are clear and compelling.

In the world of literary criticism, there is a perennial unresolved question: Do we need to know anything about a writer to bring more meaning to the works of that writer? Traven, who so desperately wanted to distance himself from his past, certainly had an opinion on this issue: “The creative person should have no other biography than his works.” I wonder whether Traven was aware of how his past and his world view so clearly impacted the stories he told. Probably the best example of this is his novel The Death Ship, which emerged from Traven’s own experiences. Traven (Ret Marut) was an anarchist with clear political leanings towards the underclass and social injustices, and against capitalist exploitation and greed. The Jungle Novels in particular clearly demonstrate these sentiments.

There are no happy endings in Traven’s stories. Of my readings of B. Traven, all the stories ended with my feeling as if things were left up in the air. Nobody ever seemed to come out ahead. A good example? The ending of the novel and movie The Treasure of the Sierra Madre, when the main character Dobbs (played by Humphrey Bogart) is killed and the gold dust blows away in the wind.

It is characteristic of Traven to never come down on anyone’s side, there are no winners in his stories. In “Dos Burros,” for example, a landless peasant is befriended by a wild donkey so ugly and unruly that nobody wanted him. But once people saw that the donkey was working for this peasant, two different people claimed the same donkey (dos burros), and the peasant ended up with no donkey at all.

No matter his up-in-the-air endings, or characters that never come out on top, B. Traven is read for the content of his stories, the adventure of his tales, the richness of his hapless characters, and his compelling narrative voice. B. Traven is a Mexican writer well deserving of his literary popularity.

Don Miguel Ruiz Writes of Toltec Wisdom

By Kary Vannice

Don Miguel Ruiz was born in Guadalajara in 1952 into a long line of Toltec healers and shamans. He is most famous for his book The Four Agreements, originally published in 1997. Today, it still holds the #34 spot on Amazon’s best-seller list and appears at #3 in Mental Health, #3 in Success/Self-Help, and #4 in Personal Transformation.

Since his first publication, don Miguel has added ten other titles to his Toltec Wisdom series of writings.

The Toltecs were a culture of Mesoamerican people who preceded the Aztecs and inhabited the region of Mexico from 700 to 1100 CE. Often asked about his Toltec roots, in an interview Ruiz once explained, “They were artists and spiritual seekers who thrived in Mexico hundreds of years ago before they were forced to hide their ancestral wisdom from European conquerors.”

Despite having to hide these traditions for centuries at the risk of persecution or even death, Ruiz’s family passed down ancient spiritual knowledge and healing generation after generation. His grandfather and mother both practiced Toltec healing and teaching when he was a child. As a young man, however, don Miguel favored modern healing over ancient wisdom and decided his path to helping others would be through becoming a doctor.

In his final year at medical school, he fell asleep at the wheel of his car and drove himself and two of his friends into a concrete wall. When retelling the story, Ruiz reports feeling his consciousness leave his physical body. He says he looked down to see his body pulling his two friends out of the vehicle just before everything went black. When he woke up in a nearby hospital, he was astonished to learn that none of the young men were seriously injured. That was the day he started to truly believe in the spiritual teaching of his mother and grandfather.

Don Miguel went on to complete medical school and become a practicing surgeon, and at the same time, he dove deeply into Toltec spiritual tradition. After six years of practicing medicine, he decided to leave the field and begin teaching Toltec wisdom with his mother in Southern California.

Ten years later, he wrote The Four Agreements, which outlines four simple principles to live by steeped in Toltec wisdom. Don Miguel says if you can master these four agreements, you can set yourself free of anxiety, fear, and worry.

The four agreements are:

1) Be impeccable with your word
2) Don’t take anything personally
3) Don’t make assumptions
4) Always do your best

Ruiz admits to the simplicity of these statements and yet speaks of the subtle power they hold, acknowledging that, while these may be simple, they are not always easy words to live by. One of the main reasons is one’s own internal dialog. Most minds are dominated by the inner critic, which, ironically, Ruiz refers to as “the voice of knowledge.” He says, “Most of the time, the voice of the spirit is silent, and the voice of the internal storyteller is very loud.”

Talking about his book The Voice of Knowledge (2004) in an interview, don Miguel explained it this way…

“The voice of knowledge is the voice in our mind that is always talking — the voice that comes from all that we know. But that voice is usually lying because we have learned so many lies, mainly about ourselves. Every time we judge ourselves, find ourselves guilty and punish ourselves, it’s because the voice in our head is telling us lies. Every time we have a conflict with our parents, our children, or our beloved, it’s because we believe in these lies, and they believe in them, too. So much of the knowledge in our minds is based on lies and superstitions that come from thousands of years ago. Humans create stories long before we are born, and we inherit those stories, we adopt them, and we live in those stories.”

Don Miguel Ruiz’s books help his readers navigate the sometimes-tricky waters of self-awareness in a world that tries to tell you who you are instead of encouraging you to listen to your own inner wisdom and discover your true self.

His message is simple…

“I can tell you that we have only one mission, and that is to make ourselves happy. The only way we can be happy is by being who we are. We create our own story, but society also creates its own story, and it has the right to create whatever story it wants. If you know that, whatever they say will not stop you from being what you are. Just by being what you are, other people will change—but you don’t do it because you want to change them. You do it to make your heart free.”

Surf Etiquette – Is It Still a Thing?

By Randy Redmon

To the casual observer, watching surfers out in the water looks a bit disorganized, but for surfers, it is anything but. There are actually unwritten rules out in the water. These rules are called “Surf Etiquette” and if they are respected, you will see that everybody will get their fair share of waves.
Every surf spot throughout the world has its own special vibe (rules/etiquette). There are, however, some rules of surf etiquette that all must respect and the quicker you learn them, the less drama you will encounter during your surfing experience.

So, what are some of the common universal etiquette rules? Well let’s frame them as “things that you shouldn’t do”:

  1. Probably one of the most important things to remember: never show up to a new surf break with a group of surfers and paddle out all as one group. This is considered rude. If you must travel in a group, break up into small groups of 1-3 and paddle out in intervals.
  2. Read the room! It’s easy to see who the dominant surfers are (a.k.a. local surfers). These folks deserve respect and get the right of way. Remember, this is their turf and you are a visitor. Take the scrap waves and don’t insist on the set waves. This will go a long way in gaining the respect of the locals. Yes, this may take some time, but once you have gained that respect, they might possibly invite you to the sweet spot of the takeoff.
  3. Don’t snake! Snaking is where a surfer will paddle out and maneuver in and around the group of surfers that have already been waiting, to try to get into position before the rest. Some try to do this nonchalantly, but pretty much everybody knows what they are doing. So be patient. Take your spot in the back of the pack and wait your turn.
  4. Do not paddle out into the drop zone. Watch the waves and the surfers getting into position and take a wide berth to stay out of their way. Always keep an eye out for incoming surfers.
  5. Do not drop in on other surfers. The surfer who’s closest to the peak has the right of way. What’s the peak? That’s where the wave is starting to break, so watch for this and your surrounding surfers. If you are dropping in, always look to the way you’re going to ensure this is actually your wave and that you are not dropping in on someone else. Yes, accidents do happen and you may drop in on someone, but a simple apology goes a long way. Learn from your mistake, but don’t do it twice in one session.
  6. Do not be obnoxious. Be friendly in the lineup! That does not mean being overly friendly, but a genuine smile goes a long way! A word of caution: eyeballing or scanning your fellow surfers can give off the wrong signal, even if you don’t mean it to. Surfing is a selfish sport and everybody is out for their own wave and pleasure. On the flip side, however, it’s important to be conscious of other surfer’s situations around you. Everyone needs to watch out for the others because when things go wrong, it can go wrong real fast. This is especially the case in bigger surf.

The bottom line: if we all remember basic surf etiquette and observe the local “vibe,” you will have done your part to add to a surf environment that’s friendly and not hostile. And this is true even before you hit the beach. Respect the surrounding community.

If we all do our part, we are supporting a beautiful and healthy sport that can be life-changing. All it takes is getting that one good wave that you’ll remember for the rest of the night and beyond. So make sure that happens with the support of your fellow surfers and without any hard feelings.