Tag Archives: zapotec

A Personal Journey across the Costa Region of Oaxaca

By Marcia Chaiken and Jan Chaiken

Our annual drive from our home in Oregon to our condo in Huatulco included an approximately six-hour trip south and eastward from Pinotepa Nacional, a frankly unremarkable Oaxacan city bordering the State of Guerrero – a distance of about 255 kilometers (about 160 miles). Our route, National Highway 200, spanned all three districts of the region called Costa, Oaxaca – the districts of Jamiltepec, Juquila, and Pochutla.

Jamiltepec

After passing the State of Oaxaca boundary and replying to the uniformed heavily-armed border guards “no drogas, no frutas, no armas,” we navigated the always frustrating traffic in Pinotepa. The city is forgettable in terms of architecture and scenery, but once a year it comes alive with a fiesta of horses, bands, costumes and dancers that draws people from all over the Jamiltepec district.

We usually pulled over at an overlook outside of the city, with a view of the first of the many rivers we would cross en route. The Costa region is sandwiched between the southern Sierra Madre mountains and the Pacific Ocean. The mountains, northeast of our route, are home to coffee plantations and are the source of many rivers that cascade and form beautiful waterfalls throughout the northern Costa region. They flow out of the mountains, cutting across the Costa on their way to the sea. When they approach the Pacific, carrying nutritious silt from the uplands, the rivers enrich the long stretches of mangroves that host a plethora of birds, fish and other wildlife and separate the Costa sand beaches from the ocean. One of the largest rivers en route is the Rio Verde (Green River), close to an hour after our overlook, a beautiful sight at any time of day.

As we munched the lunch we had prepared before departing our last overnight stop, we watched the activity in and on the river that has been taking place for generations of Zapotecs and Mixtecs since long before the Spanish invaders arrived. Children playing, people bathing, washing clothes, fishing, and dipping out supplies of water for nearby gardens, cooking, cleaning and – a decidedly more modern activity – washing cars. This scene would be repeated along our trip, but the community we were viewing here at work and play are notable for the extent of their African ancestry. This part of the Costa region was previously home to runaway slaves who escaped the bondage imposed by Spanish colonialists. The colonialists imported sugar cane, pineapples, and coconuts and used African slave labor on their Costa region plantations.

Although the large plantations of the colonial era no longer exist, the route spanning the Costa is replete with [fields of pineapple plants, banana fields of pineapple plants, banana trees and sugar cane as well as crops native to the area – corn, squash and beans. Native shrubs and grasses are plentiful as well – cacti, yucca, and agave. Indigenous jacaranda trees and many species of morning glory provide colorful displays along the way, and coconut trees introduced by the Spanish dot the area.

Juquila

Continuing down Route 200 from the Jamiltepec to the Juquila district through small communities, we often see a donkey, pig, or dog in the road, announcing the first sign of habitation, soon followed by one or two topes (speed bumps). Local residents use the topes to sell food or drinks to the occupants of cars forced to slow down to avoid damaging the auto undercarriage. As you approach Juquila, you see fewer residents of African descent and more whose ancestors were the original Zapotecs, Mixtecs or the pre-Columbian Aztec invaders. The language in which we were offered the local fruits, corn products, or drinks was not Spanish but one of the more than 50 dialects of Mixtec or Zapotec spoken throughout the Costa Region. Schools proudly bear the sign Bilingüe, which in this region of Oaxaca means lessons are taught in one of the indigenous dialects as well as Spanish.

The primary landmark in the Juquila District is a sign saying Rio Grande – meaning both the community and the river, neither grande. Other than a Pemex station for a bathroom break costing a few pesos, we passed through the district counting topes (too many) and watching for the long pendulous nests of Montezuma Oropendola (Psarocolius montezuma) birds that hang over the road from tree branches, telephone poles and communication wires. Occasionally, red-belly squirrels scampered across the road and large iguanas would streak from one side to the other. Although signs meant to protect local fauna would feature the outline of an armadillo, and although they are indigenous in the area, we never were privileged to see one near the road. As we slowed down at topes, we were often treated to the songs and antics of the many varieties of birds that are native to the Costa or are on a migratory route.

Signs announcing the distance to Puerto Escondido alerted us that we were approaching the most interesting area of the Juquila District. The shoreline off Route 200 just a few kilometers from Puerto Escondido is replete with lagoons rich with wildlife. One of the lagoons is known for its bioluminescence. We once spent an enchanted evening boating and swimming in the lagoon, seemingly surrounded by stars above and stars below.

Puerto Escondido is worth a stop and a stay overnight. It is one of the newest municipalities in the Costa region and was originally settled in the early 1800s as a shipping port for coffee produced in the foothills of the Sierras in the northern area of the region. More advantageous ports replaced Puerto Escondido, and the municipality languished. In the 1960s it began to be developed as a tourist area, largely due to publicity about the “Mexican pipeline,” the famous surf break at Playa Zicatela, and the construction of Route 100. Today there are many excellent restaurants, some with views of the beaches and rocky coast, and comfortable and affordable places to stay. North of the town, up in the steep foothills, one can visit Santa Catarina and a sanctuary housing the 30-centimeter statue of the Virgin of Juquila, which has been venerated since the 16th century. Thousands of pilgrims visit the site every year.

Pochutla

Continuing southeast from “Puerto,” given the great improvements in Route 200, one soon reaches the Costa district of Pochutla, and for us our home district. Each kilometer of the highway and side roads evokes precious memories. The turnoff toward Mazunte brings memories of visits to the turtle sanctuary, with tanks of the babies saved from predatory animals including humans. We have visited the nearby area of Ventanilla, boating through the mangroves with arms, hands and fingers always held inside the boat to avoid losing one to the many crocodiles while watching the glorious water birds. The next notable turnoff to Zipolite always brings a smile. Zipolite is the only officially designated nude beach in Mexico and attracts an international crowd of tourists.

Arriving at San Pedro Pochutla reminds us of market days (Mondays) and many Sunday afternoons with groups of friends in the original Finca de Los Vaqueros barbeque restaurant, singing to guitar music and watching our young grandchildren devour delicious arrachera. Driving north from Pochutla was our original route to Oaxaca City, now replaced by the new highway out of Puerto Escondido. The roads out of Pochutla also lead to the Hagia Sofia Park, developed a few decades ago to introduce species native to Asia, such as rambutan trees, to the Costa. Also north of Pochutla is Pluma Hidalgo, a small community serving workers on the surrounding coffee plantations. The beauty of this area never failed to charm us.

Driving south from Pochutla to Puerto Ángel, we shopped for handicrafts, including a matrimonial-size hammock that was well-used for many years. Down the road to the west is San Agustinillo, a laid-back small community that provides a relaxing life for short-term visitors and long-term expats. Although Eye writer Carol Reedy moved from there to CDMX, she is still remembered for starting the community’s library.

Continuing east on Route 200 and passing the turnoff to Cuatunalco and Salchi, small upscale villages loved by Canadian snowbirds and one well-known US ex-pat, we can’t wait to pass the road to Playa San Augustín – on the western-most bay of the nine Bahías de Huatulco – and one of the best places in the world to snorkel. At the San Augustín intersection, a road heads north into the foothills city of Santa María Huatulco. Since Santa María is home to administrative offices for the municipalities encompassed in and around Huatulco, we’ve spent many hours there filling out government forms. We’ve also participated in Day of the Dead observances in the large municipal cemetery, hearing stories about beloved relatives buried there.

Soon after the San Augustín-Santa María Huatulco intersection, marked by a very broad tope, is the entrance to the Bahías de Huatulco International Airport (HUX) and less than 15 miles down the road, the entrance to the University of the Sea (UMAR). Finally, and almost immediately after UMAR, is the road to Huatulco.

We’re home at last, following in the footsteps of the original indigenous Mixtecs and Zapotecs who for generations peacefully fished the bountiful waters of Huatulco’s stunning blue-green bays. They were invaded by the Aztecs and then Spanish colonists who saw Huatulco as a perfect port. Later, German immigrants and other coffee-growers and exporters claimed the Bays as their rightful territory for a while. But in 1983, FONATUR (the Mexican Federal agency in charge of promoting tourism) began outfitting the area with infrastructure for tourists, attracting visitors from around the world to enjoy the colorful fish-filled bays, long white beaches and warm weather of the Costa Region paradise.

Oaxacan Women Who Shaped History

By Alicia Flores

March is Women’s History Month, a time to honor the achievements and contributions of women across the world. Oaxaca, a region rich in culture and tradition, has been home to many extraordinary women who have left lasting impacts in politics, art, activism, and indigenous heritage. Here, we highlight a few remarkable Oaxacan women who have shaped history and continue to inspire future generations.

María Sabina: The Shaman Who Brought Oaxacan Mysticism to the World
María Sabina, a Mazatec healer from the Sierra Mazateca region, became known internationally for her sacred mushroom ceremonies. Born in 1894, she used psilocybin mushrooms in spiritual and healing rituals, a practice rooted in centuries-old indigenous traditions. In the 1950s, outsiders seeking psychedelic experiences sought her out, catapulting her into global recognition. While her work was often misunderstood by the Western world, María Sabina remains a powerful symbol of indigenous wisdom and spiritual healing.
Read more from our previous article:

Maria Sabina and Magic Mushrooms

 

Lila Downs: The Voice of Oaxacan Heritage
Grammy-winning singer and activist Lila Downs has used her music to celebrate Oaxacan culture and advocate for social justice. Born to a Mixtec mother and Scottish-American father, Downs has blended traditional indigenous sounds with contemporary influences, bringing Oaxacan identity to a global stage. Her music often highlights themes of migration, indigenous rights, and female empowerment, making her a cultural ambassador for Oaxaca and beyond.

Beyond her musical career, Downs is also known for her activism. She has been a vocal advocate for the rights of indigenous and marginalized communities, using her platform to bring awareness to issues such as poverty, racism, and gender inequality. Her lyrics, often infused with historical and political narratives, serve as a bridge between past and present, urging audiences to reflect on social injustices. Through her powerful performances, distinctive style, and dedication to her roots, Downs continues to be a beacon of cultural pride and resistance. She has also collaborated with various artists across genres, ensuring that Oaxacan and Mexican traditions remain relevant in contemporary music.

Eufrosina Cruz: A Trailblazer for Indigenous Women in Politics
Eufrosina Cruz grew up in a Zapotec community where women were traditionally excluded from political participation. In 2007, she made headlines when her election as municipal president was annulled simply because she was a woman. This injustice fueled her determination to fight for gender equality and indigenous women’s rights. She later became the first indigenous woman to preside over the Oaxacan Congress and has been instrumental in pushing for legal reforms that empower women in indigenous communities.

Her advocacy has led to groundbreaking changes, including legal amendments ensuring women’s political participation in indigenous communities where traditional customs had long barred them from leadership roles. Cruz has traveled internationally to speak about gender equality, sharing her journey from a marginalized rural community to becoming a symbol of empowerment. Her work extends beyond politics; she has been involved in educational programs aimed at fostering leadership skills among young indigenous women. By challenging deeply rooted patriarchal structures, Cruz has opened doors for future generations of women to take on roles of influence in both government and society.

Natalia Toledo: Poet and Guardian of the Zapotec Language
Natalia Toledo, a poet and writer, has dedicated her career to preserving the Zapotec language through literature. As the daughter of the legendary Oaxacan artist Francisco Toledo, she inherited a deep appreciation for indigenous culture. Her poetry, written in both Zapotec and Spanish, explores themes of identity, nature, and tradition, ensuring that the beauty of her ancestral language continues to thrive in modern literature. One of her most well-known works, Guie’ yaase’ (Olivo negro, Black Olive), is a bilingual poetry collection that captures the essence of Zapotec traditions and worldview. Readers interested in her work can also explore The Black Flower and Other Zapotec Poems (tr. Clare Sullivan, 2015),, which offers a glimpse into her lyrical and evocative storytelling, bringing the richness of Zapotec language to a broader audience.

The stories of these Oaxacan women demonstrate resilience, creativity, and the power to challenge societal norms. Whether through music, politics, poetry, or spiritual traditions, they have each left an indelible mark on history. As we celebrate Women’s History Month, may their legacies continue to inspire future generations to embrace their heritage and push for positive change.

Hike from San Mateo Rio Hondo to San José del Pacifico

By Jane Bauer

With the temperatures on the coast heating up it is also a great time to take a few days to visit some cooler places. As the new highway is passing through Puerto Escondido I expect heavy traffic passing through San José del Pacifico will be slowing down which makes it a great time to head up there to explore.

San José del Pacifico, well-known for its shamans and hallucinogenic mushroom culture, is a charming town with lots of options for accommodations in all price points and several excellent restaurants. The views are breathtaking and when the fog rolls in it feels as if you are above the clouds. Be sure to bring some cozy clothes and I recommend getting a cabin with a fireplace.

Just a short drive off the main highway is San Mateo Rio Hondo another charming town that in recent years has captured some of the tourist market even though it is a bit further out than San José. It has stunning natural landscapes characterized by lush forests, rolling hills, and serene rivers. The Sierra Sur region is renowned for its biodiversity, offering visitors opportunities for eco-tourism and outdoor activities such as hiking, birdwatching, and river exploration.

The walk between the two towns, which takes you through the mountain woods rather than on the highway, is about 9km. I left San Mateo around 7am and got to San Jose at about 9:30am- perfect timing for a hearty breakfast. I got some fried chicken from a roadside stand to-go and began the journey back to San Mateo. It is not a challenging walk- mostly level and populated with interesting birds and butterflies.

Experience Mexico’s Environment through Zapotec Culture

By Deborah Van Hoewyk

Outdoor adventures in Huatulco? There are many, many, many! Swim, boogie board, surf, or paddleboard at the beaches; float through an alligator-filled swamp in sun-dappled mangrove shade or down the Rio Copalita by moonlight; bump along rural tracks to the waterfalls; go snorkeling, deep-sea fishing, or whalewatching; birdwatch and release baby turtles – just name it, you can get some exercise and explore the natural environment here, no problem.

Oaxaca, however, offers outdoor adventures beyond Huatulco and way beyond a tarde deportiva (sporting afternoon). Among the very best of such adventures is Los Pueblos Mancomunados, a cooperative of eight Zapotec villages high in the Sierra Norte mountains northeast of Oaxaca City.

Los Pueblos Mancomunados

Literally, Los Pueblos Mancomunados means “the joint towns,” but a better translation might be “Commonwealth of Villages.” About thirty years ago, the national Tourism Secretariat, working through state tourism agencies, undertook a program to set up rural ecotourism centers to create jobs and new income streams in the region.

Some of the villages that are now part of the group had already had similar ideas. Starting with the village of Benito Juárez, the most accessible from Oaxaca City, three villages developed a collaborative ecotourism plan in which the activities the towns conducted – both in collaboration and individually – would benefit all the villages. It started small, with forest walks around Benito Juárez and trail-walks to the villages of La Nevería and San Antonio Cuajimoloyas. Visitors were allowed to pay whatever they wished.

Collaboration is a way of life familiar to the indigenous Zapotecs of these mountain villages, often called la gente de las nubes (the people of the clouds) – some of the trails among them have been there for 400 years. The people govern themselves by usos y costumbres, or traditional indigenous customary law, which organizes how all members participate in the work of running their community (see “Governing Oaxaca: The Frontier between the Traditional and the Modern,” The Eye, May-June 2014). Usos y costumbres can be selected as an alternative form of local self-governance by indigenous villages; it has been legally recognized by 417 of Oaxaca’s 570 municipios (a municipio is roughly equivalent to a U.S. or Canadian county) since 1992.

Five more towns have joined the Pueblos Mancomunados; San Miguel Amatlán, Santa Martha Latuvi, San Isidro Llano Grande, Santa Catarina Lachatao, and Santa María Yavesía. Altogether, the eight villages have about 2,400 residents, and cover 24,932 hectares (about 61,608 acres); and the altitude ranges from 100 to 3,300 meters (± 300-10,000 ft). There are over 2,000 species of trees and plants – the “cloudy forests” near the peaks are the largest virgin forests north of the Andes. There are more than 400 species of birds, 350 kinds of butterflies, and wildlife that includes jaguars, ocelots, and other wild felines, along with deer, foxes, and more.

How To Visit the Pueblos Mancomunados

While it is possible to reach any of the pueblos on your own via public transportation and hiking, and you can then make arrangements for activities in the village, it will be difficult, especially if your Spanish is minimal. You will no doubt be better off contacting Expediciones Sierra Norte, a nonprofit organized in 1998 and operated jointly with the Pueblos Mancomunados. Sierra Norte Expeditions is a particular type of nonprofit, a sociedad de solidaridad social (social solidarity society); this class of organizations, established by law in 1976, uses “collective assets to carry out commercial activities” among marginalized Mexican communities.

Sierra Norte Expeditions specializes in setting up hiking/biking itineraries on the trails among the pueblos. They arrange local guides, and maintain a list of the other activities provided in each local village, and can arrange them for you. If you are in Oaxaca anyway, go their office and discuss what you’d like to do.

There are also independent tour companies that arrange itineraries, including horse- and by bike-packing – you can find them by googling, but for most things they need to book with Sierra Norte anyway. Sierra Norte returns 90% of the income from the tourism activities to the villages.

Trails of the Pueblos Mancomunados

Hiking. Sierra Norte Expeditions will organize a hike of any length on trails that run between six villages: San Miguel Amatlán, Santa Martha Latuvi, La Nevería, Benito Juárez, San Antonio Cuajimoloyas, and San Isidro Llano Grande. To hike the entire length takes seven days and six nights (you stay in “comfortable cabins with chimney” – bring your socks and sweaters!). Transportation to and from the mountain starting place, local guides, meals, “local experiences” (these vary by village – see below), and insurance are all included. If you need to have your luggage carried from village to village, that’s extra. At the time this was written, the cost of the pre-set paquete, or package, to hike all six pueblos was $9,450 MXN ($566.30 USD, $763.63 CAD), double occupancy, minimum of 4 people, maximum 12. There are two paquetes of 2 days, 1 night, and a one-day hike; you can, however, arrange a custom hike to include different pueblos. It should be noted that Mexicans run on mountain trails (see “Lorena Ramírez: Top Runner of the Rarámuri,” The Eye, March 2024) – you are free to do likewise.

Horseback riding. Sierra Norte does not have pre-set paquetes for doing the trails on horseback, but horses are available in most of the villages – for this kind of experience, you can look on the Sierra Norte website under nuestros centros ecoturisticos, which sends you to the individual pueblos. In San Isidro Latuvi, you ride to San Miguel Amatlán; if you are not an experienced rider and would prefer not to ride on steep, narrow trails, you can ride half way to Amatlán and hike the rest. For a description of an independent tour by Horseback Mexico: http://www.horsebackmexico.com/rides-2/multiday-rides/ride-the-continental-divide/.

Biking. Making bike-packing arrangements works pretty much the same way as making hiking arrangements, although again, Sierra Norte does not have any pre-set paquetes. However, all of the trails can be done on mountain bikes, and you can arrange a cabin or bring your tent for overnights. For a great description of biking the pueblos:
http://www.stilloutriding.com/2022/11/benito-juarez-and-the-pueblos-mancomunados/.

Village Activities

The six villages included on Sierra Norte trail paquetes have local ecotourism centers where you can add on activities after you have arrived – the price will be the same as if you had arranged it in advance.

Benito Juárez. This pueblo is located in the mountain forest about an hour and a half from Oaxaca City. It has a mirador (viewpoint) that looks out over the Central Valleys, a 150-meter suspension bridge, and three zip lines. You can visit a couple of farms and trout nurseries, and hike, bike, or horseback on the surrounding trails. There are cabins, camping areas, and comedores (family restaurants). There are several community projects to visit or participate in: bread baking, other food workshops, mushroom production, and research on medicinal properties of native plants.

La Nevería (Latzi Belli in Zapotec). Located in a small valley, La Nevería has only about 100 inhabitants. It is called La Nevería because a century or so ago, the people produced ice and transported it by donkey to sell in warmer parts of Oaxaca. There are trails for hiking, biking, and horseback riding. The community hosts a sietes colores del maiz (seven colors of corn) walk to visit their efforts to preserve native, i.e., non-GMO, corn varieties. You can also visit a “productive projects” route that shows off efforts to use local resources to create new income streams. There are cabins, homestays, camping, and a comedor (features a watercress special!), cooking classes, a zip line, and athletic obstacle course.

Santa Martha Latuvi.  Latuvi offers seven trails for hiking, biking or horseback riding, including a trail to El Molcajete waterfall and a trail that follows the historic route of the Camino Real, where Mexican muleteers brought goods from Veracruz to the Central Valleys.  You can visit two women who make pulque and tepache, eat in a comedor where you catch your own trout at the trout nursery, visit various projects to produce marmalade, make bread, and explain traditional medicine.  There are cabins (with hammocks on the porches), homestays, and camping areas. 

San Miguel Amatlán.  One of the larger pueblos, with just over a thousand inhabitants, Amatlán still has some vestiges of colonial architecture.  It is located on the Camino Real, and has a community museum (“Community Museums:  Very ‘Special Ed’ for Indigenous Peoples,” The Eye , Sept./Oct 2013).  Trails for hiking, biking, and horseback riding; cabins, campsites, and a comedor. Workshops and project visits include mushroom farming, bread baking, women artisans, and traditional medicine.

San Isidro Llano Grande.  Founded early in the 1800s by people trying to escape the Mexican Revolution, Llano Grande is the highest of the Pueblos Mancomunados (3,300 meters, or over 10,800 feet at the highest mirador).  Located on a flat mountain-top and surrounded by forest, Llano Grande inhabitants are dedicated to preserving the forest.  Hiking and biking of course, birdwatching, and workshops in cooking, breadmaking, and tortilla making.  Cabins, camping, and comedores; one special treat is to learn the history and legends of the community by visiting “the elders.”

Santa Catarina Lachatao and Santa María Yavesía.  Although these last two villages are part of Pueblos Mancomunados, they do not have their own ecotourism centers.  Lachatao is a very old village, and a recently (2009) discovered archeological site indicates that this was an important Zapotec ritual site, as well as a key stop on trade routes from the north.  It has a community museum with archeological finds.  Yavesía is a small village, less than 450 people, and has lost population since the 2010 census.  Here are the headwaters of the Papaloapan River, which flows to the Atlantic through Veracruz.  There’s a roundtrip hiking trail to the Lotoa waterfall, a trail the Cave of the Virgin, and one to Lachatoa.   

Each of these villages, if you take time to talk with residents, offers more.  To get started on a plan to visit one, some, or all of the Pueblos Mancomunados, contact Expediciones Sierra Norte:

http://www.sierranorte.org.mx

 info@sierranorte.org.mx

Telephone:  +52 951 514 82 71

WhatsApp:  +52 1 951 226 8395.

We Are, Indeed, Stardust

By Julie Etra

We are stardust, we are golden
We are billion-year-old carbon
And we got to get ourselves
Back to the garden.
― Joni Mitchell, chorus to the song “Woodstock” (1969)

We are stardust brought to life, then empowered by the universe
to figure itself out—and we have only just begun.”
― Neil deGrasse Tyson, Astrophysics for People in a Hurry (2017)

It is totally 100% true: nearly all the elements in the human body
were made in a star and many have come through several supernovas.
― Ashley J. King, Ph.D., planetary scientist at the Museum of Natural History, London

Most of the elements of our bodies were formed in stars over the course of billions of years and multiple star lifetimes. It’s even possible that some of our hydrogen (which makes up roughly 9.5% of our bodies) and lithium, which our body contains in very tiny trace amounts (sorry, Elon, not cost effective), originated from the Big Bang. All this may be hard for some people to accept, the fact that we consist of elements of recycled stars. As visitors to or residents of Mexico, how do Mexicans think of this?

What did pre-Hispanic cultures think about the stars?

Numerous ancient (and not so ancient) cultures looked to the sky with wonder and perhaps puzzlement; the sky of course was the source of many origin stories: gods, goddesses, legends about the stars, what or who they were, and what they represented. In many ancient cultures, people believed that gods dwelt outside the realm of human experience, and that temples bridged the gap between the human and the divine, expediting access to their deities. This was true in Mexico, particularly among the Aztecs. In their architectural design, they mimicked what happened during the creation of the world as they knew it.

The Mayans had a sophisticated sacred calendar based on the stars. Days and months were represented by small glyphs (“the specific shape, design, or representation of a character”) and drawings. Chichen Itza, one of the most famous Mayan communities, included an observatory perfectly oriented towards the stars, the planets, and the cosmos. They believed that the history of their people was cyclical and was repeated according to the position of the stars in the sky. The 260-day calendar sacred to the Maya was governed by the path of Venus.

In the Aztec civilization, centered around the capital of Tenochtitlan (present-day Mexico City), three basic types of pyramids existed: the Twin Stair Pyramid, the Single Stair Pyramid, and the Round Pyramid. Twin and Single Stair Pyramids were four-sided constructions with a single or double staircase on one side. This staircase always faced west, which the Aztecs believed was the place where the sun descended into the underworld. These pyramids comprised four main platforms and a final fifth level containing one or two temples.

The temples were set back from the stairs and impossible to see from ground level, creating an illusion that the temples resided in the heavens. They were enormous in order to be as close as possible to the gods residing in the heavens. The Nahua people, who included the Aztecs, Chichimecas, and Toltecs, believed that the heavens had13 levels, usually called topan (“above us” or “the beyond”), with one to many gods living on any given level.

Closer to home (Huatulco)

The Zapotec culture’s preeminent population, agricultural, and religious center, Monte Alban, located in the Central Valleys on the outskirts of present-day Oaxaca City, was inhabited between 500 B.C.E. and approximately 900 C.E., when it was abandoned. At an elevation of 1940 m (6400 ft) above mean sea level, Monte Alban rises 400 m (1300 ft) from the valley floor. It was one of the first urban centers established in Mesoamerica. In the pre-Hispanic era, the three valleys were settled due to the rich soil and numerous productive rivers and intermittent drainages descending from the mountains. The valleys and eventually the flanks of the man-made plateau of Monte Alban were cultivated to support the growing population. Eventually, an estimated peak population of 35,000 resided among the temples, residences, and ballcourts.

Last winter, we learned from our elderly and sage local guide, Nezahualcóyotl (named after the scholar/poet/engineer who appears on the 100-peso bill), there was also a medical facility. Nezahualcóyotl referred me to some supporting documentation that postulated that the figures known as the danzantes (dancers) were in fact patients at a clinic, and their antic postures represented various maladies.

The ancient city was built on a site conducive to observing the celestial heavens, innately tied to the culture, since agriculture and other activities of daily life depended on the study and understanding of the stars. In Oani Báa, (Zapotec for Monte Alban), one of the first buildings to be built in the main square was Building I, a Mesoamerican observatory, erected to follow the movement of the stars, the moon, and the sun. The majority of the temples faced east or west, aligning with the sun’s path. The entire city was itself a great astronomical observatory, and for about1400 years the population observed the constellations and planets and perfected their calendars.

The Zapotecs, particularly the priests or shamans, were aware of alternative “realities,” discovered through the consumption of hallucinogenic drugs, particularly mushrooms, that allowed for communication with the gods. They were purported to practice “astral travel” and to be able to predict the future. The first time my husband and I visited the ruins in 2007, our guide explained (or hypothesized?) that priests would demonstrate their superhuman powers to the masses by disappearing through one of the underground tunnels and emerging on the opposite side of the temple. This would support the Zapotec belief that the sun, after hiding in the west, passed through the interior of the Earth and came out in the east, and thus the priests were able to follow or accompany the sun. (I have read several references to this “spectacle,” and if true it would have helped ensure the commoner’s awe of, and respect for, the ruling religious class.)

Around 1325 CE, the Mixtecs, coming from the north, invaded the valley of Oaxaca and re-occupied the site, along with the city of Mitla to the east.

Off topic, but interesting, the current conditions in the Central Valleys do not even vaguely resemble what it looked like in pre-Hispanic or post-Conquest/colonial time. Today the valley is somewhat denuded, and prominently marked by erosion; there are large stands of agave (mezcal or tequila, anyone?) and numerous large greenhouses.

When the Zapotec civilization emerged, although the climate was semi-arid as it is today, oak and pine woodlands covered the surrounding mountains (now decimated by logging). During the dry season from November until May, cultivation continued along the rivers, employing sophisticated systems of irrigation canals. It was through these systems, connecting to small streams, that water was provided to Monte Alban; archaeologists have found remains of a small irrigation system consisting of a dam and a canal on the south-eastern flank of the mountain. As there were no domesticated beasts of burden at that time, water and other supplies were most likely carried on the backs of peasants from the flanks of the mountain up to the city.

A little about the Zapotec inframundo (underworld)
A recent archaeological discovery about the underworld has been made in Mitla, a Zapotec religious center located east and south of present-day Oaxaca City (see Brooke O’Connor’s article elsewhere in this issue). A consortium of researchers discovered an extensive labyrinth beneath a colonial Catholic church – the temple of Lyobaa (Zapotec for “place of rest”). This ancient underground site is thought to be what the Zapotecs knew as the entrance to the underworld.

The ARX Project, a member of the research consortium, issued a report on the first year of investigation (2022); the report contains a description written by Francisco de Burgoa, a Dominican historian, at the time the church was built atop the Mitla ruins, noting that the site was

a vast subterranean temple consisting of four interconnected chambers, containing the tombs of the high priests and the kings of Teozapotlán. From the last subterranean chamber, a stone door led into a deep cavern extending thirty leagues below ground. This cavern was intersected by other passages like streets, its roof supported by pillars.

Although it was sealed off by Spanish missionaries centuries ago as part of the conquest and efforts to eliminate perceived pagan practices, rumors of its existence persisted for centuries. Recent high-tech methods were used to re-discover this archaeologically significant site.

An ancient legend of the stars

Finally, as a bittersweet ending, I have translated a Zapotec legend about the stars and cosmos, El Principe y la Estrella (The Prince and the Star). The original appears on the website Mexican Myths and Legends maintained by anthropologist Sonia Iglesias of the Mexican government’s General Directorate of Popular, Indigenous, and Urban Cultures (https://www.mitos-mexicanos.com/tag/xtagabne).

In the pre-Hispanic times of the Zapotec kingdom, there lived a warrior prince who was known for being very handsome and brave. His fame was not only known on Earth but also in Heaven. Alba (Dawn) learned of the extraordinary princely feats and related them to the daughters of the Lord of Heaven, who were actually stars.

The most beautiful of the goddess-daughter-stars fell madly in love with the warrior prince and descended to Earth, sitting patiently next to the river that flowed through Juchitán, waiting for the handsome young man to pass by. He arrived at the place where the star was waiting, and captivated by her beauty, immediately fell in love with her. Without thinking twice, he took her into his arms and swept her away to the royal residence.

Upon realizing the absence of one of his daughters, Heaven became very sad, the sky darkened, and the gray clouds rained tears. The divinities of Heaven, the stars, wanted at all costs to prevent their sister-star from marrying a mere mortal, no matter how brave he was, and they met to develop a plan to prevent the perceived disastrous romance. And so continues the story of the origin of the beautiful xtaga be’nye, the water lily.

The wedding between the goddess-star and the prince was held with many accompanying grand celebrations. One of the stars transformed herself into a breeze, descending to the earth and attending one of the celebrations. Stealthily, she entered the bedroom intended for the newlyweds. Once inside, she abandoned her disguise and turned to the now-married goddess-star to relay to her what her father, the Lord of Heaven, had decided: Sister Star, because of what you have done, our father, Heaven, has decided that you will remain forever on Earth and become a flower that will float on the waters of the lagoon. Your petals will remain closed during the day so that humans cannot see you, but at night they will open so that you can receive a visit from your sisters, the stars!

The star goddess then disappeared with her sister star, and no one would see her again. Moments later, a blackish green flower with a beautiful, slender stem appeared in the Chivele lagoon, which people began to call mudubina (Zapotec for water lily).

The prince, upon realizing the disappearance of his wife, began going crazy with grief. His father, seeing him so desperate, summoned his vinnigenda, travelers from all the winds, to go look for the missing goddess-star. Despite the Zapotec Lord being extremely powerful, he could do nothing against the power of the Lord of Heaven. One of the oldest vinnigendas told the Zapotec Lord that it was not possible to defeat Heaven. Then the old vinnigenda, seeing the suffering of the young warrior, turned him into a flower as well. This new flower was named xtaga be’nye, the water lily (nenúfar in Spanish).

Thus, the two lovers were able to meet. The mudubina with its beautiful petals open only at night and with a red heart from the fire of her love, and the xtaga be’nye that lives by day and shows its yellow heart full of melancholy. They could never see each other, but perhaps one day, the Lord of Heaven will take pity on the lovers so that they can love each other again face to face, forever and ever.

Postscript for the botanically inclined. The plants have male and female parts making them “perfect.” When the flowers first open, the female parts dominate, and nectar pools in their centers. On the second and third day, the flowers produce pollen, the male parts. The Zapotecs gave the flower two different names depending on the flowering stage.

For an interesting read, check out this link:
https://www.bbc.com/travel/article/20220928-mexicos-ancient-unknown-pyramids

¡Adiós! ¡Padiuxhi!

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.

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