Podcasts about Mesoamerica

listener comments? Feedback? Shoot us a text!SummaryIn this episode, we discuss various themes surrounding Chicano and Mesoamerican history, including the impact of ICE raids on communities, the importance of mental health, and the creation of a corrido in memory of Jaime Alaniz. We delve into the mysteries of the Tecaxic Calixtlahuaca head and the Los Lunas Decalogue stone, exploring the myths and realities of ancient artifacts and the need for critical thinking in archaeology. The episode concludes with reflections on creative expression and the significance of supporting meaningful causes. Your Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!Aztec Dinosaurs w/ Dr. David Anderson! In July 1944, in the Mexican city of Acambaro, Guanajuato, a German businessman named Waldemar Julsrud came across a series of bizarre ceramic figurines said to resemble dinosaurs. These figurines have been promoted by young-Earth creationists as evidence for the coexistence of dinosaurs and humans! But what are these figurines, really? Today we are joined by Dr. David Anderson to talk about the infamous Acambaro figurines!Our Guest:Dr. David Anderson is an Instructor with Radford University, and holds his degrees from Tulane University (Ph.D.) and the University of Illinois, Urbana-Champaign.  His research interests include public archaeology and the conceptions of heritage, the Formative Period of Maya and Mesoamerican culture, the origins and development of sociopolitical complexity, and academic engagement with pseudoscience and pseudoarchaeology.  Dr. Anderson's current publication projects include Weirding Archaeology: Unearthing the Strange Influences on the Popular Perception of Archaeology (forthcoming, Routledge), and “The Preclassic Settlement of Northwest Yucatán: Recharting the Pathway to Complexity”co-authored with F. Robles C. and A.P. Andrews, in Pathways to Complexity in the Maya Lowlands: The Preclassic Development, (K.M. Brown and G. J. Bey III, eds., University of Florida Press, 2018).Ruthless Truth--Episode 10: Steve Jobs, the iPhone and Me...The Untold StoryIs an opinion platform hosted by Marvin “Truth” Davis. My life and career...Listen on: Apple Podcasts SpotifySupport the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!In this episode, Tlakatekatl critically examines the current political climate in the United States, particularly the increased targeting and detention of immigrants from Central and South America by Immigration and Customs Enforcement (ICE). Tlakatekatl argues that ICE's claims of targeting only criminals are false and that the agency is engaging in what amounts to kidnapping. Tlakatekatl also connects the rise of authoritarianism and anti-immigrant sentiment to the mainstream media's failure to hold power accountable. He concludes by exploring psychological and sociological theories, such as the Authoritarian Personality and Social Dominance Theory, to understand the rise of authoritarian figures that can contribute to the appeal of fascism. Support the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!In this throwback from Season 2 – Episode 35, we discuss the origin and antiquity of the words “Chicana” and “Chicano.” We start by explaining the origin of the episode which began many years earlier as a blog response to a commentary piece by acclaimed author and scholar, Ilan Stavans. We then explore the history of the term, its evolution as an identity for Mexican Americans, and its deep Indigenous Mesoamerican roots. Que viva la Chicana! Support the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

For generations, the majestic Southern Appalachian Mountains have stood as silent witnesses to time, their peaks shrouded in mists, their valleys echoing with the stories of indigenous peoples. We know them as places of incredible natural beauty, deep spiritual significance, and a rich, if sometimes elusive, Native American past. But what if Iwe told you there's another layer to this ancient story, one that stretches far beyond conventional understanding? What if we told you that hidden within these very mountains, we might find astonishing connections to one of the most brilliant and enigmatic civilizations the world has ever known: the ancient Maya of Mesoamerica?

L.A. Marzulli returns to Paranoi Radio to uncover the forbidden layers of ancient Olmec sites, biometric keys, organic algorithms, Nephilim technology, and the supernatural architecture hiding in plain sight. From the jungles of Mesoamerica to the halls of interdimensional intelligence, this episode unlocks prophetic codes and buried truths the elite fear most.// VISIT L.A MARZULLIALERT OPERATIONS: CRYPTID WARFARE GET CLEAN: DETOX AND MAKE KIDS HEALTHY AGAIN// // GET 15% OFF AT CHECK OUT USING "PARANOI" at FLAVORS OF THE FOREST⬆️⬆️⬆️// STRUGGLING WITH MENTAL HEALTH? GET $50 OFF  YOUR NEXT LIFE CHANGING TREATMENT AT MENTAL WARIOR by Dr Atwell& VISIT ParanoiRadio.com ☂️

listener comments? Feedback? Shoot us a text!Given the current climate here in Occupied America, we thought it would be worth taking a look at the Chicano Moratorium march of August 29, 1970. The event serves as a good example of how we organized as a community to speak out against an unjust war and the price our people paid fighting in it. This episode was originally released as a Premium (paid only) episode, but we wanted to give everyone a chance to check out our discussion. Enjoy! Support the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text! Support the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

In this mystical solo episode episode, Eléonore de Posson takes you on a journey through ancient myths, sacred symbology, and personal channeled insight to explore the forgotten wisdom of the dragons. Far from fantasy, dragons are primordial beings connected to feminine power, womb sovereignty, creation, and the mysteries of life and death.If you've ever felt a pull toward dragon energy or wondered what these mythical beings might actually represent—this episode will activate a deep remembrance within you.

Nazarene missionaries Monte & Bethany Cyr share about their ministry on the Mesoamerica region.June 14th, 2025

Este es el episodio #112  de “Tradiciones Sabias”, el podcast en español de la Fundación Weston A. Price. Algunos de los temas de este episodio: - Qué es la Milpa, desde cuándo y dónde se originó - Cuáles son los cultivos más comúnmente incluidos - Diferentes formas de cultivarla y variaciones regionales en 68 pueblos indígenas - Qué otros propósitos tiene más allá de la alimentación - Importancia de recuperar su conocimiento  Datos Biográficos: Carmen Cortéz es hija de migrantes de la zona de Zacatecas y Guanajuato en México.  Nació y creció al sureste de Los Ángeles, California, en Estados Unidos. Es doctora en Ecología y forma parte del colectivo Tierras Milperas, una organización comunitaria campesina intergeneracional y migrante que siembra milpa y se organiza en asamblea para recuperar los saberes y semillas ancestrales de sus pueblos de México. Apoya como parte de la Comisión de Gobernanza Comunitaria en donde fortalece procesos de recuperación de semillas, prácticas ancestrales de la milpa y formas organizativas para sostener la tierra en común.  Contacto: - Correo electrónico: consejojardinesmilperos@gmail.com   - Instagram: tierras.milperas -Página web: www.tierrasmilperas.org Preguntas, comentarios, sugerencias: tradicionessabias@gmail.com      Recursos en español de la Fundación Weston A. Price -   - Página web WAPF en Español: https://www.westonaprice.org/espanol/ - Cuenta de Instagram: westonaprice_espanol - Guía alimentación altamente nutritiva, saludable y placentera:  11 principios dietéticos - Paquete de Materiales GRATIS:  https://secure.westonaprice.org/CVWEBTEST_WESTON/cgi-bin/memberdll.dll/openpage?wrp=customer_new_infopak_es.htm  - Folleto "La Leche Real", de Sally Fallon:  https://www.westonaprice.org/wp-content/uploads/La-leche-real.pdf  Música de Pixabay: Sound Gallery y SOFRA

listener comments? Feedback? Shoot us a text!In this episode we take a look at the book "La Raza Cosmica" written by Jose Vasconcelos one hundred years ago!  Your Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!The Strange story of Dr. Atl! In this episode, we explore the bizarre, fascinating, and contradictory life of one of Mexico's most influential painters: Dr. Atl.  Support the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!Recently, Kurly was invited to speak at the inaugural SkeptiCamp New Mexico, hosted by New Mexicans for Science & Reason. In this episode, we take a look at the lecture he gave, which covered the many way sthat conspiracy theories and pseudoarchaeology undermine the goals of ethnic studies programs.Enjoy the show! Your Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

STORY OF AMERICA - The sudden 1521 capture of Tenochtitlan marked the start of a three century-long colonial period in Mesoamerica, during which Mexico was known as "New Spain" ruled by a viceroy in the name of the Spanish monarch. Check out the YouTube versions of this episode at: https://youtu.be/mM1PG0aEfcA https://youtu.be/HhHM0PVoC2w https://youtu.be/FG-UjVkH2t4 America History books available at https://amzn.to/3OnczVT Hernan Cortez books available at https://amzn.to/3MQDk2J Conquistadors books available at https://amzn.to/3BVkbYq Aztec books available at https://amzn.to/3YpQQhX Mesoamerican books available at https://amzn.to/3HhKDxI ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM See omnystudio.com/listener for privacy information.

Maru Molina lives in El Salvador, living somewhat of a nomadic lifestyle. She has a weekly pop-up event called Cocina de Jardin, where the events are held in both wild and urban settings around the country. Maru's work on the project over the past five years is very impactful. I believe it is having an impact. She has been holding weekly events that connect consumers with healthy, nutritious food grown by local producers, often right on the farms. They are physically seeing, tasting understanding where their food comes from. She recently expanded the concept with Finca Sylvestris, an experimental farm on the slopes between two volcanoes, just outside of San Salvador. Aside of giving her new altitude ingredients to work with, she also has a formal space for Cocina de Jardín events, which occur there twice a month. It's given her an entire new understanding of her work.It is a very pivotal moment in the history of El Salvador. Even though there are serious concerns in the way the government has behaved itself, the country has opened up wildly and people are genuinely optimistic. I saw it the last time I was there I saw it. I felt it. It was as if a heavy burden had been lifted. As Maru and I discuss, this moment is an opportunity to build something better and lasting because it might not come again. --Host: Nicholas Gill ( https://www.instagram.com/nicholasgill2 ) Co-host: Juliana Duque ( https://www.instagram.com/juliduk/)Produced by Nicholas Gill & Juliana DuqueRecording & Editing by New Worlder https://www.newworlder.comEmail: thenewworlder@gmail.comRead more at New Worlder: https://www.newworlder.com

listener comments? Feedback? Shoot us a text!The "Indias Mexicanas" who arrived in New Mexico during early colonization brought with them traditional healing and ceremonial practices. Members of the church often accused these women of practicing "witchcraft." In this episode, we are joined by New Mexico State Historian Rob Martinez to discuss the legacies of these women! Support the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

Send us a textVanilla history, Latino origins, and indigenous contributions!

This week on WTFolklore, we read The Legend of Coatlicue & Coyolxauhqui, which are two Aztec names we can absolutely pronounce without mangling them! We learn a lot about the Moon, the Blue Collar Comedy Tour, and a surprising revelation about Dr. Seuss. Thanks, Mesoamerica!Suggested talking points: A Whisper of Citrus, The Crime of Sustenance, Zero to Pissed Off, 401 Cooks in the Kitchen, The Universal Color for Punch, The Concentrated Power of a Colony of Whos, Daedric Suess, The Cat in the CravatIf you'd like to support Carman's artistic endeavors, visit: https://www.patreon.com/carmandaartsthingsIf you like our show, find us online to help spread the word! Follow us on Twitter, Facebook, and Youtube. Support us on Patreon to help the show grow at www.patreon.com/wtfolklore. You can find merchandise and information about the show at www.wtfolklorepodcast.com.

STORY OF AMERICA - Western Military Tactics gave early European colonizers distinct advantages in battles against American indigenous tribes and empires. Let’s take a look back at the final decisive battles that vanquished the mighty Aztec Empire, which led to the European occupation of Mesoamerica and the period of Early Colonial Mexico. Check out the YouTube versions of this episode at: https://youtu.be/mM1PG0aEfcA https://youtu.be/HhHM0PVoC2w https://youtu.be/FG-UjVkH2t4 The Victor Davis Hanson Show podcast at https://amzn.to/3PZWOnJ Victor Davis Hanson books available at https://amzn.to/3Y79tbx Aztec books available at https://amzn.to/3Mui42r Mexico History books available at https://amzn.to/43dBlfv New Spain books available at https://amzn.to/42PeBmc ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM Audio credit: Victor Davis Hanson podcast: A Pageant to a Soldier’s Training/Unpopularity and the Filibuster. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

listener comments? Feedback? Shoot us a text!Welcome to the ad-free & extended version of Episode 77! As a premium member, we thank you for supporting the podcast.What if I told you that there is an 18th-century painting of the Virgin Mary, armed with an Aztec weapon and surrounded by the bloody violence of the Pueblo Revolt, hanging in the New Mexico History Museum in Santa Fe? And that the Virgin herself had appeared to a 6-year-old little girl to give a warning about the revolt, and this image of the Virgin would later become known as "The Virgin of the Macana." In our latest episode, we delve into the mythology surrounding the origin of this image and explore its relevance to the Pueblo Revolt of 1680, as well as take a look at the presence of Mesoamerican warriors in Colonial New Mexico.All this and more, on this episode of the Tales From Aztlantis podcast!The Pueblo Revolt of 1680 was a pivotal moment in which the Pueblo people of New Mexico rose up against Spanish colonists, driving them out and securing their independence for 12 years. During the uprising, approximately 21 Franciscans and nearly 400 colonists lost their lives. Interestingly, no artists of that time ever bothered to memorialize this significant event in their work. It wasn't until the later 18th-century that visual representations of the revolt began to emerge. One such image, a painting known as The Virgin of the Macana—is now housed in the New Mexico History Museum.Your Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!What if I told you that there is an 18th-century painting of the Virgin Mary, armed with an Aztec weapon and surrounded by the bloody violence of the Pueblo Revolt, hanging in the New Mexico History Museum in Santa Fe? And that the Virgin herself had appeared to a 6-year-old little girl to give a warning about the revolt, and this image of the Virgin would later become known as "The Virgin of the Macana." In our latest episode, we delve into the mythology surrounding the origin of this image and explore its relevance to the Pueblo Revolt of 1680, as well as take a look at the presence of Mesoamerican warriors in Colonial New Mexico.All this and more, on this episode of the Tales From Aztlantis podcast!The Pueblo Revolt of 1680 was a pivotal moment in which the Pueblo people of New Mexico rose up against Spanish colonists, driving them out and securing their independence for 12 years. During the uprising, approximately 21 Franciscans and nearly 400 colonists lost their lives. Interestingly, no artists of that time ever bothered to memorialize this significant event in their work. It wasn't until the later 18th-century that visual representations of the revolt began to emerge. One such image, a painting known as The Virgin of the Macana—is now housed in the New Mexico History Museum. Support the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

What if near-death experiences didn't begin in the modern age — but were happening thousands of years ago across the world? In this fascinating episode, Jim Harold is joined by Dr. Gregory Shushan, the leading expert on near-death experiences in ancient civilizations. Drawing on texts from ancient Egypt, India, China, Mesoamerica, and beyond, Dr. Shushan reveals striking similarities between modern NDEs and accounts recorded centuries — even millennia — ago. Together, they explore what these ancient experiences might tell us about the origins of afterlife beliefs, how different cultures interpreted “coming back from the dead,” and why these timeless stories challenge long-held assumptions about death and consciousness. Whether you're a seasoned explorer of the paranormal or new to the subject, this conversation offers profound insights into one of humanity's greatest mysteries. You can find Dr. Shushan's latest book, Near Death Experience In Ancient Civilizations, at Amazon: https://amzn.to/436Vd5u AMAZON: Jim is a participant in the Amazon Services LLC Associates Program and the Amazon Influencer Program. As an Amazon Influencer, Jim earns a commission from qualifying purchases. Thanks for your support! — For more information on our podcast data policy CLICK HERE Learn more about your ad choices. Visit megaphone.fm/adchoices

listener comments? Feedback? Shoot us a text!We here at Tales From Aztlantis would like to issue the following public service announcement: PLEASE DO NOT rely on social media posts as your sole source of historical and archaeological information. This should not be a controversial statement. Yet every day, social media feeds are inundated with well-meaning individuals uncritically sharing and reposting pseudohistory without bothering to check the sources or seek outside information.Tik Tok, in particular is easily the worst offender when it comes to the spread of pseudohistory, pseudoarcheology, and general conspiracism. The speed with which a short video containing absolute nonsense can be created and shared on Tik Tok is truly impressive. And thanks to its algorithm, those who consume such disinformation are repeatedly inundated with more and more nonsense, creating a never-ending loop of paranoid conspiracism and pseudo historical group-think. One such outlandish claim that frequently pops up on pseudohistory-promoting social media sites is our topic for this episode: the battle of Cagayan. For those unfamiliar with the general narrative, it usually goes like this: “In 1582, a small, battle-hardened group consisting of 40 Tlaxkaltekah and Spanish soldiers defeated a thousand Japanese Samurai at the Battle of Cagayan in the Phillipines.” At face value this story sounds super badass. But is this actually what happened? Did a small band of spunky Tlaxkaltekah and Spanish soldiers really vanquish a THOUSAND Japanese Samurai in a Thermopylae-style beat down in the Phillipines? Let's find out! Your hosts: Kurly Tlapoyawa is an  archaeologist, ethnohistorian, and filmmaker. His  research covers  Mesoamerica, the American Southwest, and the  historical connections  between the two regions. He is the author of  numerous books and has  presented lectures at the University of New  Mexico, Harvard University,  Yale University, San Diego State  University, and numerous others. He  most recently released his  documentary short film "Guardians of the  Purple Kingdom," and is a  cultural consultant for Nickelodeon Animation  Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores ChicanSupport the showYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!Our sponsors: Arkeogato ToursShop AztlantisGO PREMIUM!The National Association for Chicana and Chicano Studies, or NACCS as it is more commonly known, recently held its 50th annual conference. This time in my hometown of Albuquerque, New Mexico. Now, for those who are unaware, here's a bit of background and history about the organization as featured on the official NACCS website. “The Association was first named the National Caucus of Chicano Social Scientists from 1972-1973. After the Caucus's first meeting November 17, 1973, at the University of California at Irvine, the members of the steering committee unanimously voted to change the name to the National Association of Chicano Social Scientists (NACSS).In 1976, during the 3rd NACSS Conference participates voted to rename the organization to the National Association for Chicano Studies (NACS).In 1995 during the National Conference in Spokane, Washington, the body unanimously voted to change the name from the National Association for Chicano Studies to the National Association for Chicana and Chicano Studies (NACCS).”Its stated mission, once again from the website is:“To advance the interest and needs of the Chicana and Chicano community. To advance research in Chicana and Chicano Studies. To advance the professional interest and needs of Chicanas and Chicanos in the academy.”Now, I found it interesting that the very first sentence of the NACCS's mission statement is to advance the interests and needs of the Chicana and Chicano community. because I, like most members of the Chicana and Chicano community here in Albuquerque, had no idea whatsoever that the conference was even happening in my own city. And not only that, but when I did hear about the conference, I looked into the registration process thinking that I might participate, only to find that the cost of registering for the conference was far too expensive for your average community member. Now with this in mind, I sat down with Dr. Ernesto Todd Mireles of Northern Arizona University and author Scott Russell Duncan of Maiz Poppin Press, Both of whom were in town to attend the conference.Your Host:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawa Support the showRSVP for the Yazzie/Martinez Community Gathering! Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!Our sponsors: Arkeogato ToursShop AztlantisGO PREMIUM!The Whiteness of “Latinx” ­A couple of years back, Kurly came across a video online about the Chicano Moratorium March of August 29, 1970. In case you've never heard of it, the march was a watershed moment in the Chicano Movement, in which the Los Angeles Police met a peaceful Chicana-Chicano-led protest against the Vietnam War with extreme violence. The ensuing police riot claimed three lives, most notably that of Journalist Ruben Salazar. It remains an important chapter in Chicana-Chicano history. Yet the video claims the Chicano Moratorium “sparked a movement in defense of Latinx lives.”Wait... what?In this episode we talk about the Eurocentric roots of "Latinidad," and how "Latinx" identity is a colonialist tool that centers whiteness while erasing those of Indigenous and African descent.Your hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Yale University, San Diego State University, and numerous others. He is currently a professor of Chicano Studies at the Colegio Chicano del Pueblo, a free online educational institution.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus.Support the showRSVP for the Yazzie/Martinez Community Gathering! Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

listener comments? Feedback? Shoot us a text!Our sponsors: Arkeogato ToursShop AztlantisGO PREMIUM!In the late 19th century, a Mexican rancher named Florentino Juárez set the stage for a nationalistic hoax, the consequences of which continue to echo among Mexicano and Chicano communities. Beneath the altar of the village church in Ixcateopan, Guerrero, Juarez placed half-burnt bones, a handful of artifacts, and a copper plaque crudely engraved with the words “1525–1529. Lord and King Coatemo.” The remains, he claimed, belonged to none other than Kwawtemok, the last sovereign Tlahtoani of the Mexika people. This forgery was driven by Juárez's ambition to elevate the status of his village and exploit Mexico's rapidly growing cultural nationalism. The subsequent controversies, investigations, and appropriation of the legend surrounding the alleged “Tomb of Kwawtemok” help us understand the nature of Mexican national identity and the interplay between elite and grassroots manipulation of historical symbols.Your Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus.  Support the showFind us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

Send us a textI have always wondered if after I shuffle off the mortal coil, I would be able to travel through time or continue to do the things I loved. In our story, a young woman has made a long journey to say good-bye to her dying mother. Sadly, it does not turn out to be the journey she was expecting. But, back to my question: could I travel to ancient Egypt or Mesoamerica? Can I go horseback riding whenever I want? These answers and more await you. Join us!!NOTE: Do not be concerned about the scream as I mention what episode this is. I recorded the wrong number and wasn't able to re-record. So, I just inserted a scream. Sometimes a scream is the best response to any problem...MusicFesliyan Studios: "Ghost Stories," "Sad Music"Audio Jungle: "Halloween Waltzes" Narration: Robert BreaultPlease join us! Like and follow our Facebook page to become " patron of the Cemetery Hills Library, or (even better!)  jump on our Patreon page and become a VIP Patron.                         Mugs, tee-shirts and eternal thanks await you!                                                                  Patreon Page: https://www.patreon.com/user?u=61177769&fan_landing=trueWebpage: http://www.afterwordsparanormal.comFacebook: After Words Paranormal Podcast

listener comments? Feedback? Shoot us a text!Our sponsors: Arkeogato ToursShop AztlantisGO PREMIUM!Indigenous people of the Americas and the Horse  Every once in a while, we see a story posted on social media claiming that horses never went extinct in the Americas and that Indigenous people had the horse long before the arrival of Europeans. If you spend any time on Indigenous social media, you probably know what we are talking about. Supporters of this claim seek to dispel what they view as a Eurocentric myth. A myth that, in their eyes, buries the true history of the horse in the Americas by discounting Indigenous oral traditions and ignoring archaeological evidence that would reshape our understanding of history.But do these claims stand up to scrutiny? Did the horse really go extinct in the Americas? And what does all of this have to do with a religious zealot from the 1800s? Well dear listeners, hold on tight because it's going to be a bumpy ride as we explore:Your Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Cited in this podcast:  Pleistocene Megafauna in Beringia Archaeological Fantasies Pseudoarchaeological Claims of Horses in the Americas New Research Rewrites the History of American Horses Early dispersal of domestic horses into the Great Plains and northern Rockies Pratt CaveSupport the showFind us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

*The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.This episode follows up on a recent analysis of the idea that western civilization, or all civilization, was only possible because of Christianity. Expanding on this theme we will explore not merely "civilization," but the idea of morality as enshrined in social and legal systems, far predating the Ten Commandments. The previous show summary is provided here: There is an idea circulating online that only white, christian, western civilization delivered morality, cleanliness, safety, and intelligence to the world, along with the most beautiful women, cars, houses, etc., all the latter things of which are obviously subjective. This all sounds good to people who are told every day that they are racists and bigots. But before one could even consider such a thing seriously, they would first need to define terms like “white,” “christian,” and “western.” Much of this sentiment is rooted in the United States, which finds itself ranked out of the top ten for life expectancy, infant mortality, and overall healthcare, with a poor 79% literacy rate of which 54% are barely educated to a 6th grand level, and with an average IQ of 98. The U.S. is also increasingly famous for its crime and filth. Many things contribute to such low markers, including education, chemicals, and cultural priorities. Such markers change over time, too, though its seems much of the unspecific western world, i.e., the U.S., lives in the shadow of past greatness. The point is: white-christian-western ideas are not faulty, but not the end-all of civilization. From Iran to Russia, South Korea, Japan and Singapore, among many others, there are substantially higher IQ scores, with Japan leading at 106.58 for an average. There is also better healthcare quality and cost, with Japan leading in life expectancy and infant mortality. Outside Singapore, which has only a 19% Christian population, or South Korea with a 31% Christian population, Japan has only a 1.5% Christian population yet is considered the overall safest, cleanest, kindest, healthiest, highest IQ country in the world. By all accounts and the definition of “civilization,” these previous countries are more civilized than the United States. The meaning here is that white christianity is not needed to produce such a society. In fact, historically, many things now considered western or American are anything but that…. Gunpowder, ketchup, and paper came from China, rubber came from Mesoamerica, the wheel from Mesopotamia, Zero was derived by the Indians, and after the collapse of the western Roman Empire it was the Islamic Golden Age that kept, translated, and expanded upon medicine, philosophy, engineering, astronomy, and math (the Arabs giving us Algebra), ultimately preserving it for the later European Renaissance. By all measures “civilization” is a combination of humanity in both times of peace and war, with none holding the title for best. If the western world is largely based on Greek philosophy which merged with Roman philosophy, itself the first major superpower, then Christianity cannot be the foundation of the former because it was only adopted in the 4th-century during the final years of the western Roman Empire.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKMAIN WEBSITECashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/tst-radio--5328407/support.

*The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.There is an idea circulating online that only white, christian, western civilization delivered morality, cleanliness, safety, and intelligence to the world, along with the most beautiful women, cars, houses, etc., all the latter things of which are obviously subjective. This all sounds good to people who are told every day that they are racists and bigots. But before one could even consider such a thing seriously, they would first need to define terms like “white,” “christian,” and “western.” Much of this sentiment is rooted in the United States, which finds itself ranked out of the top ten for life expectancy, infant mortality, and overall healthcare, with a poor 79% literacy rate of which 54% are barely educated to a 6th grand level, and with an average IQ of 98. The U.S. is also increasingly famous for its crime and filth. Many things contribute to such low markers, including education, chemicals, and cultural priorities. Such markers change over time, too, though its seems much of the unspecific western world, i.e., the U.S., lives in the shadow of past greatness. The point is: white-christian-western ideas are not faulty, but not the end-all of civilization. From Iran to Russia, South Korea, Japan and Singapore, among many others, there are substantially higher IQ scores, with Japan leading at 106.58 for an average. There is also better healthcare quality and cost, with Japan leading in life expectancy and infant mortality. Outside Singapore, which has only a 19% Christian population, or South Korea with a 31% Christian population, Japan has only a 1.5% Christian population yet is considered the overall safest, cleanest, kindest, healthiest, highest IQ country in the world. By all accounts and the definition of “civilization,” these previous countries are more civilized than the United States. The meaning here is that white christianity is not needed to produce such a society. In fact, historically, many things now considered western or American are anything but that…. Gunpowder, ketchup, and paper came from China, rubber came from Mesoamerica, the wheel from Mesopotamia, Zero was derived by the Indians, and after the collapse of the western Roman Empire it was the Islamic Golden Age that kept, translated, and expanded upon medicine, philosophy, engineering, astronomy, and math (the Arabs giving us Algebra), ultimately preserving it for the later European Renaissance. By all measures “civilization” is a combination of humanity in both times of peace and war, with none holding the title for best. If the western world is largely based on Greek philosophy which merged with Roman philosophy, itself the first major superpower, then Christianity cannot be the foundation of the former because it was only adopted in the 4th-century during the final years of the western Roman Empire.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKMAIN WEBSITECashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/tst-radio--5328407/support.

Mis entrevistados en este episodio son Anny Gabriela Ventura Puac y Jairo Chamalé Lemus. Anny es ajquij(guía espiritual), politóloga e investigadora, actual curadora en jefe de Espacio/C. Nacida en Chuwila, Chichicastenango, Quiché, Guatemala. Es mujer Maya Kiche con identidad diversa, sanadora y contadora del tiempo. Tiene estudios en Ciencias Políticas y Sociales, Relaciones Internacionales y una especialidad en ODS para Naciones Indígenas. Es confundadora de Espacio C, en dónde se ha desempeñado como gestora cultural desde 2013 y curadora en Jefe desde 2023.En Guatemala su trabajo está presente en diversos espacios sociales, políticos y culturales, como consultora independiente para organizaciones no gubernamentales, trabajando con niñas, mujeres y adolescentes mayas y no mayas a nivel nacional, en temas concretos como empoderamiento político, salud (diabetes / VIH) y sanación desde la Cosmovisión Maya.Jairo es persona disidente, del territorio Poqomam de Mixco, viajero e investigador se la religiosidad popular, las expresiones culturales y la espiritualidad de su contexto cercano. Es guía de turismo y estudiante de antropología.Notas del EpisodioAnny y Jairo y el Cristo NegroEl camino de peregrinacion entre Mixco y OaxacaQuirio Catano y las origines del cristo negroLas diversas formas de sacrificar y bailarLas colonizaciones de EquipulasEl base de cristo negro en el mundo maya/mexicaEl crisis climatico y la falta de ofrendasLas consecuencias de la perdida de hospitalidadLa memoria vivida del intercambio intercultural antiguaTarea Abisaí Navarro María Jacinta Xón / Proyecto Tux Cocina Gourmet de OrigenHoja de Pacaya - InstagramLos Cofrades Chichicastenango - Instagramespacio/C arte+memoria - InstagramTranscripcion en espanol (English Below)S6 - Anny Puac & Jairo - Peregrinacion a EsquipulasChris: [00:00:00] Bienvenida y bienvenido al podcast El Fin del Turismo Annie y Jairo. Gracias a ambos por acompañarme hoy. Me encantaría que pudieran contarles a nuestros oyentes desde dónde llaman y cómo aparece el mundo ahí para cada uno de ustedes.Anny: Muchas gracias, Chris y buenos días a quienes nos escuchen o buenas tardes o buenas noches, dependiendo su zona horaria.Mi nombre es Anny y yo le saludo desde el territorio maya K'iche' de Chuwila, K'iche' Guatemala específicamente.Jairo: Buenos días a ambos, para mi un gusto estar por acá. Sawe ta inteer winaq (Buenos días a todas y todos) mucho gusto desde el territorio pues Poqomam de Mixco y también desde las cercanías a la ciudad de Guatemala, pues gracias por esta [00:01:00] oportunidad para compartir conocimiento.Chris: Y gracias a ustedes dos. Yo estoy aquí en Oaxaca y el mundo parece obviamente un poco raro. Bueno, quizás no es obvio, pero parece más raro día por día. Estamos aquí hoy para hablar de Esquipulas en Guatemala. Y Esquipulas es el lugar de varias iglesias que han abergado al cristo negro de la ciudad, que es famosa por sus supuestos milagros durante los últimos cuatro siglos.De manera similar, la peregrinación al santuario es la más grande de América Central y la segunda más grande de las Américas, con lo que leí, 5 millones de personas que lo visitan cada año. Ahora, para empezar, ¿Estarían dispuestos a explicar que impulsó a cada uno [00:02:00] de sus intereses o relaciones con este lugar y la práctica de la peregrinación?Anny: Sí, por supuesto Chris. Pues, yo desde como mi relación, digamos personal o individual como familia, yo tengo, digamos, como clara la idea de cuando inician estas peregrinaciones, de pronto, cuando yo ya tenía unos siete u ocho años de edad, así, para decirte que yo tengo claridad, pero cuando yo retrocedo a los archivos de la familia, pues veo que el tema de peregrinar a Esquipulas, pues comienza con mis abuelas.Jairo: Entonces yo te podría decir que dentro de mi familia, la peregrinación a Esquipulas , así quizá llevará mínimamente unos 80 años presente en la familia, sobre todo del lado de [00:03:00] mi abuela materna. Que ella es de un territorio K'iche' de Quetzaltenango, en donde pues empezaban el viaje, en conjunto, allá fuera un viaje de barrio organizado por el barrio, o era un viaje familiar, entonces se iban uno o dos buses en aquel tiempo cuando no había tanto transporte, verdad? Era un lujo también irse por alguna ruta en donde hubiera paso para bus. Y pues, lo que no se pudiera transitar ya en bus, pues se hacía caminando, se hacían burros, pero, más o menos por ahí viene un poquito la historia de de cómo inician estas rutas de peregrinaje en mi familia, digamos. Con el caso de nosotros, yo no tengo conciencia de pequeño de haber, pues, llegado a Esquipulas. Bueno, hay un dato bien interesante, cuando yo cumplo 40 días de haber nacido, mi familia decide llevarme a [00:04:00] Esquipulas, eso pues está en el archivo fotográfico de la familia como agradecimiento, porque al final nací con... nací bien.Jairo: Y entonces la familia decide peregrinar es el dato más cercano que tengo de la personal de las idas a Esquipulas. Claro, esto siempre lo he tenido muy familiarizado dentro de mi contexto cercano, puesto que la gente pues de mi municipio suele ir justo organizada en excursiones de las diferentes organizaciones religiosas que hay en mi municipio.Estas, pues designan fechas y son buses llenos de aproximadamente 50 personas. Cada bus suelen llegar hasta tres, de acá de Mixco, pues que se van para para Esquipulas. Y ese es algo bien interesante porque es pues, parte de la modernidad, digámoslo ir en bus, pero hay muchas anécdotas de las personas de acá del pueblo que [00:05:00] cuentan cómo, pues iban de una forma más rústica, verdad? Que podía ser, pues en peregrinaje caminando, que no era la única peregrinación, de hecho la del cristo negro de Esquipulas. Hoy puntualmente, vamos a hablar de ella.Pero pues están también las peregrinaciones Antigua Guatemala que está aquí cerquita, aquí detrás de nosotros hay un cerro que es el cerro Alux. Este cerro se cruzaba, pues caminando, todavía lo hace la gente caminando porque detrás del cerro está, pues la bajada para llegar a la Antigua Guatemala.Chris: Gracias. Gracias a ustedes. Pues así, por conocer un poco más de sus historias, como de peregrinación, me gustaría saber un poco más si se podrían ofrecer algo de la larga historia de Esquipulas, del cristo negro y pues, ¿Cómo se originó la la peregrinación? ¿De donde viene esa historia?.Jairo: Bueno, como lo mencioné antes, diciendo algunas [00:06:00] palabras en el idioma poqomam. Es el idioma que se hablaba, pues en nuestro pueblo. Lo voy a decir nuevamente más despacio para, pues, describirles que es lo que dije, técnicamente es:Sawe' ta inteer winaq, kiroo wilkee' chipam ma' q 'oriik taqee, reh ma' ojeer winaq reh qatinimiit Mixko' buenos días a todos. Qué gusto pues poder compartir estas palabras y también un poco de la historia de la gente antigua de nuestro pueblo. Porque pues, la verdad es que el peregrinaje a Esquipulas está muy relacionado e intrínseco con la gente de Mixco y justamente también con el territorio oaxaqueño. Mi nombre, pues es Jairo, Jairo Andrés Chamale Lemus. Yo pues pertenezco a este territorio, a la gente maya poqomam. De acá es la mitad de mi familia de mis antepasados. Y , pues me dedico al turismo. Yo soy guía [00:07:00] de turistas de hace aproximadamente ocho años ya desde que me gradué muy joven. Y, pues me he dedicado justo a peregrinar para que las personas conozcan también el contexto histórico de Guatemala y de las diferentes expresiones culturales, religiosas y también de resistencia de la gente en el territorio de lo que ahora conocemos como Guatemala.Pues también, soy estudiante de la carrera de antropología, de la licenciatura específicamente en antropología, y pues me he dedicado también a estudiar el caso del idioma maya poqomam en Mixco, que es una comunidad muy cercana a la ciudad de Guatemala, que hemos tenido pues un impacto, demográfico y social, pues bastante fuerte, pues debido al crecimiento del área metropolitana de la ciudad de Guatemala. Es algo a lo que me he dedicado a estudiar durante los últimos años. Y también, pues, a [00:08:00] documentarlo, porque tenemos muchas prácticas culturales y espirituales en nuestro pueblo, que han ido desapareciendo conforme este avance demográfico de la ciudad, muchísimas gracias. Rontyoox aq'oo taAnny: Bueno Chris. En realidad hay un registro, digamos histórico, donde dice que el primer peregrinaje que se inicia a Esquipulas, fue en Marzo 1595, cuando la imagen sale del taller de este señor escultor Quirio Cataño, que sale hacia Esquipulas, hacia Chiquimula. Esto está al oriente de Guatemala. Nosotros lo conocemos como la zona caliente de de Guatemala. Pero es la zona, digamos, como caliente árida. Es un territorio en donde hay comunidad Xinca, Popti', si no estoy mal Chortí también. Y pues, la producción que se [00:09:00] tiene por las tierras de por allá, estamos hablando de frutas de algunas plantas, de algunos tubérculos más o menos, pero más que todos se dedican a la fruta, verdad.Esta primera peregrinación la documenta y la registra el cronista, que se llama Miguel Álvarez. Y él dice que, cuando cuando salióó del taller y se dirigió hacia Esquipulas la imagen iba haciendo diferentes milagros en todo el recorrido hasta llegar a la basílica. Entonces habían personas que le pedían justamente que, que por favor que la imagen pasara por lo menos una noche dentro de la casa de las personas para, bendecirlo. Y Y más o menos se calcula cada año, digamos en la actualidad, ahora en Guatemala y en alrededor de 300 mil personas de todo el mundo, más que todo entre México, Centroamérica, países del sur, por ejemplo de Perú [00:10:00] de Ecuador de Ecuador, Bolivia, si no estoy mal, es como mucha la cantidad de gente que llega, más o menos entre noviembre, que ahorita es como una fecha de noviembre y diciembre y todo enero, digamos, esas son como los tres meses de muchísima más afluencia de personas que llegan llegan a la basílica, verdad? Entonces se le puede llamar romerías, se le puede llamar una peregrinacion que peregrinación, usualmente, pues ahí si que las personas que visitan puede ser que hagan así como un día de visita nada más o puede ser que pueda prolongarse una visita hasta por 10, 15 días, verdad?De la ciudad de Guatemala, hasta Esquipulas hay una distancia más o menos como entre unos 220 a 250 kilómetros y se recorre, si vas como en romería, pasando por lugares como muy puntuales de toda la peregrinación, en promedio [00:11:00] cada día tú vas haciendo un tramo de 40 kilómetros, al día, digamos si tu intención es ir en peregrinaje así. Entonces eso es más o menos como más datos históricos y el relato, verdad?Chris: Y estoy un poco curioso, dentro de las estancias, al llegar a Esquipulas, si yo fuera peregrinando, por ejemplo, ¿ Qué haría? ¿Se van parando para hacer sus rezos? Me gustaría saber por alguien que nunca ha hecho una peregrinación, como aparecía esos días antes de venir.Anny: Bueno, yo te voy a contar un poquito el relato de de mi familia porque mi abuela materna, ella sí era una señora, pues muy católica, no? Entonces, pues ella, su peregrinaje, digamos para ella, era su sacrificio, verdad? En el año, decir bueno, por agradecimiento [00:12:00] a mi salud, a los milagros que me concedió, porque era como muy devota. Era el hecho de salir en ruta de peregrinaje. ¿Qué implicaba esto? Inclusive, preparar comida para no digamos como perder el tiempo, tú pensando en qué comer durante el camino, porque la idea para ellos y para ellas era, pues, ir en como en recogimiento, en rezo constante, en oración, digamos en petición, ir como parando cada cierto tiempo, verdad? Cada 40 kilómetros, porque que ya dentro de la comunidad, católica-cristiana, hay puntos que están como marcados dentro de la ruta en donde tú puedes ir parando con cada familia, porque puede ser que tengan una réplica de la imagen del cristo negro, porque de hecho, cuando fue la primera peregrinación, puede ser que esta familia haya sido una de las [00:13:00] familias que recibió por primera vez el cristo negro.Entonces se convierte como en ese punto de de parada, verdad? Entonces, cuando hacen ese punto de parada, pues ya bajan. Bajan a hacer oración, bajan a platicar y a convivir con las personas de pronto, a compartir un alimento. Ya sentir, pues, así que también como su fé, su devoción, pero al mismo tiempo su convivencia, su alegría en este, en este tramo de compartir no?.Entonces eso digamos, es lo que usualmente, pues se ve. Yo también he visto otras personas que, por ejemplo, ya cuando quedan unos, son los últimos 20 kilómetros de recorrido por ejemplo, descienden de sus vehículos y caminan de rodillas esos 20 kilómetros hasta llegar a la basílica. Entonces, pues, los ves, ya puede ser que sea solo el papá con con el hijo, o el papá y la mamá, o pues la diversidad de personas que puedan llegar, que van y que pues hacen su penitencia, y [00:14:00] entregan digamos, pues su sacrificio de esta forma. Así como hay personas que puede ser que, que durante toda su ruta de peregrinaje, hay un ejemplo de unos, de unas personas cercanas a nosotros que tienen un conjunto de marimba, de música, y pues lo que hacen es que van con un vehículo y van ejecutando música todo el trayecto hasta llegar a Esquipulas, y ya cuando llegan a la basílica, bajan con sus instrumentos y se dedican a cantar ya sea una canción, un tiempo, verdad?Ahí, entonces, pues yo creo que depende, varía mucho de lo que te puedas tú dedicar o el agradecimiento que tú quieras pues dar, o a lo que, pues, lo que tu corazón salga, no? En mi caso como muy puntual, pues nosotros hacemos el recorrido completo los 220 kilómetros en vehículo hasta llegar a Esquipulas. Y luego, pues ahí ya, o sea, nos establecemos [00:15:00] y como nuestras dinámicas son un tanto como diferentes porque yo no soy católica. Yo soy de la cosmovisión maya, y pues ahí he crecido buena parte de mi vida. Mi concepción como de ver esta ruta de peregrinaje es diferente, porque si bien es cierto el que el cristo negro, pues es una figura de un cristo crucificado cristiano, Jesús, nosotros aprendimos a ver cómo la historia del pueblo Poptí y Chorti y Chortí, en cuanto a que esta ruta de peregrinaje es bien interesante, porque durante toda tu ruta más, más o menos, me atrevería a decir que tal vez un 70 de la ruta, tú vas encontrando montañas de obsidiana, entonces es una ruta que en sí es una ruta de sanación y para nosotros, digamos dentro de la cosmovisión maya está muy relacionada con el Nahual Tijax, que es la obsidiana y para [00:16:00] quizá buena parte de Oaxaca o de su Istmo o de la cultura Náhuatl, por ejemplo, está relacionado con Tezcatlipoca que era justamente esta veneración de esta mujer que decían que era brillante y color de cobrizo y de nigriso verdad? Y por tanto, Y pues tú sabes que ambas piedras o estos relatos que nos cuentan, pues es justamente sanación y de ahí que nosotros creemos que por eso el cristo negro es tan milagroso cuando se trata de temas de salud.Jairo: Desde nuestro lado, por así decirlo, forma parte ya de un peregrinaje que no solamente se hace el 15 de enero. Claro, el 15 de enero es el día establecido para hacer el peregrinaje de cristo negro de Esquipulas. Pero pues, muchos de los grupos que les comentaba que son bastante diversos acá en Mixco, grupos religiosos principalmente católicos, o pues sincretizados de [00:17:00] alguna forma, establecen también estas visitas como parte de su organización dentro del grupo de personas que inciden.Y entonces si, justamente dentro del bus, también se suele, pues, ir rezando el rosario, que es esta práctica de ir rezando las novenas con un orden establecido con cantos y la gente, pues suele ir desde que salen de ciudad de Guatemala o desde que salen de acá desde Mixco, que hay que cruzar la ciudad y luego la ruta hacia el oriente de Guatemala, la gente va haciendo estas oraciones cada cierto tiempo, pero depende mucho del grupo y de qué tan católico sea de alguna forma, porque hay grupos que solamente lo hacen como una excursión claro. El fin principal es de la visita, pues a la basílica del cristo negro y la veneración de cristo negro como tal.Y, pues solamente llegan en en el bus hasta la basílica y algo que caracteriza mucho a la cultura de [00:18:00] Mixco, es el, la quema de pólvora. A nosotros nos fascina la pólvora y cuando llegamos a Esquipulas justamente esa es la premisa, no? Llegar a quemar bombas de sonido, de sonido estridente en aviso que la gente de Mixco ya llegó.Y también fuegos pirotécnicos de colores. Es bien curioso porque depende mucho del grupo y a lo que el grupo, pues aunque sea católico o sincretizado con lo maya, a lo que este grupo religiosamente se dedique, encaminado a eso va la actividad que se va a realizar allá.Tengo conocimiento de un grupo que, de hecho, ya se documentó a gracias al CECEG, al Centro de Estudios Culturales de la Universidad de San Carlos, de Guatemala, es el grupo El Baile de Moros de los Seis Toritos, que es básicamente un grupo de danza tradicional que nace en la aldea Lo De Bran que está acá en Mixco siempre dentro [00:19:00] del área metropolitana y ellos, pues se dedican a bailar El Torito. El Torito es básicamente la representación de una danza que se hace en alusión a dueños de una finca y el trato hacia los animales. Entonces los animales tienen una especie de de revelación contra este dueño de la finca, una historia bien, sutilmente contada desde lo maya también. Y entonces van a hacer esta representación de la danza a Esquipulas. Esto lo hacen justamente para la fiesta del cristo negro. Bailan todo el día, durante tres días seguidos frente al atrio de la iglesia de Esquipulas, mientras millones de personas visitan la basílica de cristo negro y en ese momento ellos están bailando ahí.Chris: Qué fascinante. Me encanta ese sentido, esa onda que, que hay tanta diversidad, en la forma, los caminos, las celebraciones que se niegue un poco [00:20:00] ese sentido occidental que es como de siempre asumir o buscar una sola respuesta, una sola historia, una sola manera, de actuar, de entender.Y así fue sorprendiente para mí por leer, por investigar las historias de Esquipulas y de las peregrinaciones porque encontré muchas historias diversas. Entonces voy a leer un poquito de lo que encontré y me gustaría escuchar de ustedes, si se podrían comentar un poco de si hay sentidos de "eso es como puro chisme o es un rumor" o si hay capas y capas dentro de las historias de Esquipulas y las peregrinaciones.Entonces, pues la primera va que "en la ciudad sagrada de Copán se celebraban grandes fiestas en honor [00:21:00] a dios maya Ek-Kampulá que significa: 'el que empuja las nubes', pues se le atribuía el poder de alejar las lluvias y permitir los días del sol necesarios para preparar la siembra.Ek-Kampulá que era de color negro, estaba rodeado con una antorcha en la mano izquierda. Su figura se puede apreciar en las graduadas de uno de los templos de Copán." Ahora, el segundo."Algunos relatos dicen que la figura del cristo negro fue ordenada por los conquistadores españoles en Guatemala en ese momento para facilitar la conversión de los pueblos locales al cristianismo."Ahora, el próximo. "Las leyendas piadosas afirman que la imagen se oscureció debido a los misioneros españoles que deseaban convertir a los [00:22:00] nativos que adoraban a la deidad nebulosa pagana Ek-Kampulá en el área que también era representada como una figura oscura." Entonces, supongo que mi pregunta es como, ¿Cuántas de estas historias han escuchado Y ¿Cuáles historias son las meras meras verdaderas según ustedes? O si hay capas y capas y capas de historias en qué todas merecen su lugar.Jairo: Yo creería que, Copán tiene un papel bien importante dentro de lo que estamos hablando. Ahora es un sitio arqueológico del área residencial o el castillo, por así decirlo, y los templos de la gente maya de ese tiempo, recordemos que es el clásico. Y pues esta ciudad fue colonizada por otra ciudad que se llama Quiriguá, que está siempre en las riberas del Río Motagua, un río muy [00:23:00] importante que comunica toda la parte de las montañas de Guatemala con el Caribe. Y en Copán si hay muchas expresiones espirituales. Seguro, Anny nos va a ampliar un poco más de esto. Pero lo que yo he visto son muchas expresiones, rituales espirituales y también, un centro de peregrinaje como tal ya fungía Copán. O sea, ya era una capital política, religiosa y cultural muy importante que está muy cerca de Esquipulas. Es increíblemente como un sitio maya tan importante del clásico está tan cerca a una ciudad, que es tan importante para todo el área mesoamericana. Es decir, desde México hasta Costa Rica, conocen al cristo negro de Esquipulas. Y pues también algo que a mi me llama la atención relacionado a lo que acabas de decir es como, Esquipulas, pues si es un referente para la gente pues católica, la gente católica que no es maya va [00:24:00] también a Esquipulas como una forma de peregrinaje, pero, a mi me llama mucho la atención, la práctica también de la espiritualidad maya y otras espiritualidades que se llevan a cabo en Esquipulas, no?quizás no es tan directamente relacionado con la figura que acabas de mencionar, que yo he escuchado como Ek-Chuah, sino que es esta figura de la piedra de los compadres, que es una leyenda, no? Una leyenda de adulterio, por así decirlo, en el cual hay dos piedras que están pegadas en alusión a dos amigos que llegan al peregrinaje de cristo negro de Esquipulas y en un acto sexual, estos compadres se quedan pegados como castigo por haber cometido el adulterio. Esa es la leyenda. Y en esa piedra, pues se practica la espiritualidad maya, es decir a pocos ni siquiera un kilómetro de la de la basílica del cristo negro de Esquipulas, puedes ver esta piedra donde la gente coloca, [00:25:00] pues, sus candelas, su incienso y hay altares dedicados completamente a la espiritualidad maya dentro del mismo pueblo.Entonces esto va un poco aunado a lo que nos decía Anny no? Como la figura de cristo negro, también es muy representativa y es la reminiscencia de algo que se practicó muy fuertemente durante la época prehispánica.Yo no descartaría del todo, pues el valor de Ek-Chuah dentro de estas prácticas espirituales y que sí, definitivamente los españoles, trataron de tomar elementos de la de la espiritualidad maya que ya eran importantes para imponer la religión católica. Pero la gente maya, yo siempre lo digo, fue muy estratega y lo es hasta la fecha para continuar resistiendo, practicando, pues la espiritualidad tamizado con elementos católicos y con este significado profundo.Anny: Sí, yo también voy a coincidir un poquito en el [00:26:00] tema de no descartaría la relación que se tiene con Ek-Chuah, porque está asociado con la deidad Chortí. El otro punto que tú hablabas del tema, un tanto político, sí hay algunos historiadores, políticos que justamente, enuncian este uso de figuras que está asociada con el trabajo y sobretodo, digamos a la carga y explotación laboral de los campesinos, y cómo también estas zonas fueron como fuertemente impactadas durante el tiempo de la colonia. Entonces eso, yo tampoco lo, lo descartaría y tampoco diría que es un mito. Por ejemplo, yo, sé que la antigua población de Esquipulas, fue una de las ciudades en este punto incendiadas por los españoles durante la invasión aquí a Guatemala el 1525 verdad?[00:27:00] En el centro de la plaza de Esquipulas, según cómo lo relatan, decía que habían, cuatro árboles de de pochotl que es la ceiba, que la ceiba pues ahí si que para nosotros es un árbol sagrado, verdad? Porque bajo sus sombras, siempre se han realizado ceremonias vinculadas con prácticas agrícolas, que duraban desde el solsticio de invierno hasta el equinoccio de primavera.Entonces se iniciaban más o menos también en esta zona por el 21 de diciembre, pero tenían ritualidades más unciosas, por ejemplo, como el 15 de enero. Y de ahí que parte que una de las fechas propicias para visitar Esquipulas sea 15 de enero. Entonces, las otras fechas de celebración que iban entre el equinoccio y el solsticio.Del 15 de enero al 25 de febrero, más o menos 40 días. Porque en 40 días estábamos viendo que se operaba el paso del sol por el cenit en la otra banda del [00:28:00] trópico, en un punto en donde estaba hasta cierto punto equidistante del círculo máximo de la tierra, donde según la posición del sol, se tomaba la medida del tiempo en que se produciría el fenómeno de la tierra que ya fuera el fenómeno del niño o de la niña, como se le nombra, verdad?Exactamente, se hacía esto dentro de los días comprendidos del 20 al 31 de enero, que es cuando se operan como los fenómenos en los hemisferios, y de ahí es como de donde viene esta creencia de las cabañuelas, de cuando muy va iniciando el año más o menos por ahí, entonces hay como una relación también ciclo-agrícola y por eso es que a mí no se me hace como un mito el hecho que está asociado con Ek-Chuah porque Ek-Chuah de hecho está asociado con en este, no me gusta llamarlo Dios, pero con la energía del trabajo, verdad? Porque me parece que esa es como la expresión correcta. En cuanto a lo del señor de Esquipulas, la [00:29:00] relación de las ceremonias con la natividad de cristo, digamos, así como el establecimiento de la festividad del señor de Esquipulas el 15 de enero, pues si siguen teniendo continuidad con las formas religiosas prehispánicas en el área maya guatemalteca, los antiguos habitantes de Esquipulas, si hay un relato, de Castañeda que lo mencionan en lo en el 55 que se dice que , "adoraban a un Dios que era el protector de las siembras de la cosecha y del trabajo."Esto lo dice, este historiador "que seguramente él dice no pertenecía a las deidades mesoamericanas, especialmente al panteón mexica, universado en momentos previos a la llegada de los españoles. La representación antropomorfa de las deidades no era desconocida en Mesoamérica, por el contrario, era abundante y generalizada desde Sinaloa hasta Honduras. [00:30:00] Además, 'del Dios principal,' el comenta fray Diego Durán, 'él hace como una alusión, con Tezcatlipoca, que él dice era una piedra muy relumbrante y negra como azabache obsidiano. Piedra de la que ellos hacen navajas y cuchillos para cortar.' Además, ciudades era de palo entallada en una figura de un hombre todo negro de las sienes para abajo con la frente, narices y boca blanca, de color de indio bestia" dice él, "de algunos atavíos galanos a su indiano modo a lo primero que tenía era unos ojeras de oro y otras de plata. En el labio bajo tenía un bezote de laverde cristalino en el que está metida una pluma verde y otras veces es azul, que después de afuera parece esmeralda o rubí. Era este bezote como un geme de largo encima de coleta de caballos que tenían la cabeza. Entonces, lo que se puede apreciar en esta descripción [00:31:00] de Tezcatlipoca corresponde casi literalmente a lo que se pudo percibir como la primera figura del cristo negro, especialmente en la representación de las imágenes talladas en madera que se veneraban en las ciudades periféricas del imperio mexica. La diferencia en el atuendo de ambas deidades radican las connotaciones religiosas de cada una de las culturas, materias, simbologías, espirituales y atributos, pero en esencial es parecido e indescutible indiscutible.Recordemos que la celebración principal, digamos de la obsidiana de Tezcatlipoca y de lo que tú mencionabas relacionado con el tema de las lluvias, pues era justamente esto, la petición para que lloviera, sobre todo por ser tierras en este punto, muy áridas, muy secas . Y bueno, yo me quedo por aquí.Chris: Bueno, muchas gracias Anny y Jairo, para explicar un poco de eso. Entonces, [00:32:00] así, me gustaría preguntar cómo dar los cambios en los objetos de los mayas a los cristianos y la naturaleza de la peregrinación, hacia el turismo. Es una pregunta rara, pero, ¿Ustedes creen que los viejos alimentos, o energías, o antepasados todavía se alimentan?Es decir, para vivir en un lugar ya una década que tiene una sequía, que también saqueo, que va empeorando y empeorando, poco a poco me voy pensando si hay una falta de rezos de conocimiento, de recuerdo, de memoria, de ofrendas. Anny: Bueno, yo es en realidad esta sequía saqueo, esta crisis climática y toda la crisis alrededor de la tierra, a mí, en lo [00:33:00] personal y tanto en lo comunitario, a mí me parece que es una crisis a nivel comunitaria, nacional, mundial en donde todos los territorios, se han visto afectados. Por ejemplo, así como aquí en Guatemala, que tenemos zonas como muy áridas, muy secas, que por su propia condición geográfica en donde han estado, sin duda se ha intensificado en estos últimos años, derivado del saqueo del recurso natural, sobre todo en estas zonas del oriente de Guatemala que son montañas que están, pues ahí si que dedicadas a la explotación de material para la construcción. Hablemos de piedra, hablemos de arena, hablemos de cal, por ejemplo, y de otros elementos que son para la explotación minera. Así como hay otros aquí en Guatemala, donde pues la zona es bastante húmeda, pero sus montañas son [00:34:00] propicias para el oro, para la plata, para el cobre, para el zinc y para otros elementos. Entonces, yo si siento que aparte de que falte de repente un toj, un pagamento, o un Xukulem, como nosotros decimos, dar la gratitud a la tierra que sin duda, pues es evidente cuando, y eso es evidencia no solo en la explotación de la tierra, sino que es evidencia en el sentir de las personas, porque usualmente, se piensa que un peregrinaje únicamente es ir a ver una figura, verdad? O una persona, una deidad, un cristo, ir a esa energía y sentir la energía para yo recargarme, sin considerar que yo al momento que también me voy a recargar de esa energía, estoy siendo un tanto extractivista muchas veces con mi práctica. Pero mi práctica también va más allá de enajenarme de qué está pasando, porque si bien es cierto, tengo ahí al cristo negro frente a mí y soy muy devota, pero entender que el cristo negro también puede estar [00:35:00] presente en las montañas, en los ríos, en los valles, en los lagos, en las cuencas y en todo eso que a mí me da de comer, en todo eso que a mí me permite vivir. Entonces, yo creo que más allá de que falta un rezo, yo sí creo que falta mucha conciencia, mucho trabajo espiritual de hacerle ver a las personas, a los peregrinos, a las peregrinas que mi ruta de peregrinaje, o sea, por donde yo paso, existe porque hay un territorio, un territorio que es ajeno a mi territorio, pero que aun así yo paso porque voy a ver algo en específico, pero que eso también tiene un impacto y que eso también tiene una responsabilidad. Preocuparme por todo lo común que pasa alrededor de de mi territorio, de mi país, del mundo, por ejemplo. Entonces, Mas allá de yo decirte si mira, Chris, falta que la gente reze, falta que la gente ofrende para que ya no haya sequía, que si bien es cierto, tiene una parte súper importante, es muy espiritual y que nosotros que [00:36:00] hemos visto que es verdad. O sea, no es un mito, no es una mentira, sino que es verdad, pero tiene que ir de la mano la ritualidad con mi práctica, tiene que ir de la mano mi discurso con lo que yo estoy haciendo y con los enunciados y los postulados que yo tengo en mi compromiso con la tierra, verdad? Osea, para mí ese es como, como el punto focal, verdad?Jairo: Sí, Chris y Anny pues, también he de añadir que, mucho de la modernidad y la facilidad para poder llegar a establecer una ruta de peregrinaje, también, pues influye dentro de las prácticas sociales y culturales, y pues si de tal vez, una ofrenda o un rezo, también estoy de acuerdo con Anny en ese sentido, es la conciencia de las personas, no? Y no se trata en el caso de la gente, pues católica de ser anticuados y de decir, bueno, vamos a irnos callados todo el [00:37:00] camino, aunque eso es una práctica que hacía la gente antes, verdad? Lo nombro como la gente antigua de Mixco lo dice. Ya no se tiene el respeto, dice la gente, por llegar y ir en una ruta de oración y de pedir o de agradecer. Y pues, por tanto, llevar una actitud de respeto, sino que ya se toma como un viaje de excursión y puede llegar a pasar, cualquier cosa dentro de ese viaje a excepción que se visita a la basílica y se visita a cristo negro. Pero dentro de ese viaje también de muchas personas ya no toman en cuenta el significado, o siquiera la ruta en la que están atravesando, verdad?Creo que es parte de la influencia occidental, de alguna forma de los medios también, que no han difundido pues, esta historia, porque esto que estamos hablando no te lo cuentan en los medios de comunicación. Ni siquiera dentro de la iglesia católica. La iglesia católica te dice que está cristo negro de Esquipulas, que es un día reconocido [00:38:00] dentro de la espiritualidad, por así decirlo, guatemalteca, religiosidad popular, como querramos llamarlo, pero no te hacen este trasfondo histórico que hay dentro de él, verdad?Pues la iglesia católica se encarga de lo litúrgico si vamos a llamarlo de esa forma, se hace una misa, se participa dentro de las misas. Pues hay frailes franciscanos que están constantemente bendiciendo lo que se compra como souvenir dentro del lugar. Pero que más que una oración que haga falta, creo que si hace falta entender un poco más que es lo que estamos haciendo, pero pues es parte del cambio socio cultural influido, como digo por lo occidental de alguna forma, que está permeando pues esta memoria histórica en cuanto a la visita del cristo negro. No digo que deje de ser fuerte porque esto tiene muchísima fuerza todavía dentro del contexto mesoamericano.Chris: Claro, claro, [00:39:00] gracias a ustedes dos. Pues la mayoría de las pláticas en el podcast, son críticas, de lo que falta, lo que no hay, en en el mundo, en la cuestión del movimiento de viaje de devoción también, y agradecimiento.Bueno es obvio como las dinámicas transaccionales o capitalistas, etc afectan los movimientos de la gente. Cómo se proceden, como llegan, como piensen en sus movimientos, también queremos pensar en otros mundos, y parte de eso, tiene que ver con lo que algunos llaman la hospitalidad radical. Es decir, como lo más básico, según yo, la hospitalidad local, enraizado, para el extraño o extranjero o extranjera, etc. Entonces, tengo curiosidad por saber ¿Qué tipo de hospitalidad [00:40:00] radical ustedes han encontrado en Esquipulas o en la peregrinación, si es que han encontrado algo.Anny: Bueno, no te voy a hablar como mucho de esto, porque no tengo como una experiencia, porque no ha sido mi búsqueda también, como encontrar esto. Siento que es como un paso como más personal individual, quizá de de soledad, pero de de sentirte bien en el, así que solo, en el buen sentido.Te puedo decir que hay gente que tiene como muchas experiencias, verdad? De de encontrarse con las personas que abren las puertas de su casa para que estén, para que visiten, para que entren. Claro, ahorita pues mucha situación ha cambiado. Siento que la seguridad ya no es la misma. La situación que atraviesa Guatemala. La conflictividad que se ha ido acrecentando en estos últimos años con estas [00:41:00] miradas fascistas también, con la división entre iglesias, por ejemplo, entre protestantes fascistas, radicales, y protestantes neopentecostales. Y todavía medio que la iglesia evangélica presbiteriana, que es la que intenta mediar entre ambas y la iglesia católica. Todo esto, además que el oriente de Guatemala está catalogado como zonas de bastante menudeo de narco, corredores de narcotráfico también. Entonces, todas estas situaciones políticas y geopolíticas han ido modificando mucho el hecho de que tú busques tu propia protección y que la gente también, cuando no son épocas de de peregrinaje, no tiendan a abrir sus casas, sino que quizás las abren más como para cuando hay un poquito más de afluencia, pero ya es como muy poco ver este tipo de dinámicas. Lo otro es que mucha gente mayor, digamos de la zona ya ha [00:42:00] fallecido. Y pues ha quedado como gente joven, inclusive gente que no es ya de Esquipulas, sino que por tema laboral ha migrado ahí, entonces ya va perdiendo como un sentido de pertenencia, verdad? De como ese sentido de comunidad. Pero si algo yo puedo rescatar de hace como mucho tiempo y que nos queda de repente el bonito recuerdo y la historia que quizá Jairo quiere hablar ahí un poquito, es de cómo se fueron tejiendo ciertas rutas comerciales entre por ejemplo, Oaxaca, Mixco y la gente de que aprovechaba para ir a Esquipulas. Y también como pensar cómo fueron cambiando también los productos de consumo, porque ahora, pues, vemos una invasión de productos plásticos, verdad? Provenientes de China, de estas grandes pirámides de estafa que y de explotación de mano de obra en Malasia, que te viene producto chino también de por allá o de la india, por ejemplo. Vemos como la entrada de mucho de este, [00:43:00] de este producto, verdad?Entonces tampoco es que podamos estar hablando como de esta comunidad, o de encontrar como redes de comunidad en cuanto a la economía o en cuanto a la producción, porque es ahí si que tú sabes que el capitalismo es voraz y la globalización y todos estos factores que están pasando en este momento son muy crueles con las dinámicas y las formas de vida de acuerparnos, de querernos, de apapacharnos y que se intensifica cada vez más.Creo que ahí si que lo importante es, nombrarlo para que si alguien quizá no se había dado cuenta de cómo se han ido afectando las dinámicas. Pues ahora lo, se se pueda ver, verdad? Y que a veces también es un poco como egoísta de mi parte, porque ves ahí vamos al hecho de que, como yo solo lo voy una vez allá, pues no me importa al final, como si tejo o no tejo, verdad? Puede ser que sea el pensamiento de alguien, verdad? Bueno, yo [00:44:00] solo voy una vez, yo voy a lo que voy y no me importa pues si hay alguien ahí que me pueda acuerpar, recibir o lo que sea.Entonces también como estas dinámicas, estos pensamientos frívolos que también por la misma dinámica de la vida, de la economía y demás, se intensifican no? Entonces, pues yo pues yo, eso te podría decir.Jairo: Si, dentro de como el capitalismo, el sistema capitalista, ha influido también dentro de estas dinámicas. Yo puedo nombrar puntualmente durante las últimas veces que he ido a Esquipulas, justo desde acá de Mixco, como pues lo económico ha afectado, o sea, el nivel socioeconómico también determina lo que vas a llegar a hacer verdad? Porque muchas personas de que vienen de acá, ni siquiera pues ya piensan en hospedarse, sino que van en la noche, madrugada de un día, y se quedan en [00:45:00] el bus o solo van y peregrinan, rezan, dejan sus candelas, no se paga hotel y regresan, verdad? Eso ha sido en un par de ocasiones. Si bien, pues hay ahora opciones de hospedaje digámoslo de diferentes tipos, que se suelen reservar con anticipación. También está esta otra situación, que también deja un poco de lado a lo que se solía hacer de preparar comida, de llevar ya huevos duros, como le decimos nosotros, huevos cocidos con salsa de tomate, eso es muy de viajar en este contexto de Mixco, los tamales de viaje que les llamaban también que es básicamente pasta de maíz cocida con la tusa, que es la cáscara del maíz. Estos tamales, pues servían para eso, para poder mermar el hambre mientras se llegaba a Esquipulas y que ahora esto ha sido poco a poco reemplazado justo lo que nombraba Anny, por productos pre-elaborados, frituras, que no tienen ningún [00:46:00] sustento, ni siquiera enlazan, con la memoria de la cocina, sino que técnicamente es algo que se desecha. Y claro, la basura, también otro papel importante, porque tenemos poca educación o ninguna en cuanto al ambiente y las empresas que nos hacen responsables de sus paquetes, de sus sobrecitos, de sus botellas y todo esto, resulta en los caminos y, pues sí, es una ruta de peregrinaje, pero también hay basura plástica, verdad? Dentro de esa ruta de peregrinaje. Y, pues, nombrar también, este era un poquito la cereza del del pastel que yo quería dejar para esta conversación, porque, como las dinámicas económicas han afectado rutas comerciales y de peregrinaje que puede que lleven alrededor de 2 mil años de existir, verdad? Tu que te desenvuelves en Oaxaca, puedes preguntar sobre cristo negro de Esquipulas y vas a encontrar a mucha gente que es devota al cristo negro de Esquipulas [00:47:00] y que probablemente tengan una réplica, pues en varios lugares de Oaxaca. Sobre todo el área, pues de el Istmo, verdad? En el, en el área también, zapoteca, vas a encontrar mucha gente que es devota y producto, pues de ello eso, ya lo tenemos, pues registrado antropológicamente. Ya no se da, pero gracias a las abuelas de mi pueblo esto sobrevive y es como nosotros, como Mixco estamos en medio de una ruta comercial entre básicamente, el centro de México y el oriente de Guatemala que está hacia allá. Entonces, pues Esquipulas está casi, en un punto distinto a esta ruta, verdad?Pues hay una memoria de de cómo nuestra gente antigua de Mixco interactuaba comercialmente con gente que venía del centro de México. Y esto lo tenemos evidente en el uso de la indumentaria maya del Poqomam de Mixco, que tiene muchísima influencia de la indumentaria que viene del pueblo [00:48:00] zapoteca, y del pueblo mixteca, en Oaxaca y producto de ello, sé que en el audio no saldrá, pero lo voy a describir. Tenemos acá estas fajas, estas fajas vienen de santo Tomás Jalieza en Oaxaca. Las famosas fajas de Jalieza, que se utilizan en Oaxaca y que formaban parte de la indumentaria antigua de Mixco. Esto cambió más o menos a mediados de los años 60s.Hay memoria, yo escuché de boca de muchas de las señoras antiguas de acá de mi pueblo que decían, venían las mexicanas a vendernos ropa, técnicamente, pero no es la ruta de Tapachula moderna, ahora que se va por la costa, sino que se refieren a textiles. Y esto encontramos fotos, inclusive fotografías del siglo 19, de finales del siglo 19, principios del siglo 20 en el que vemos el uso de estas fajas, y las reconocemos técnicamente por esta figura que seguro, pues ya la, la verás más representada en en Oaxaca. [00:49:00] La gente acá en Mixco le dice a esto los bailadores, en Oaxaca les tienen un nombre, ahora específicamente, no lo recuerdo, pero es gracias a este danzante o bailador que reconocemos las fajas que vienen de ese lugar porque en Guatemala no encuentras ninguna otra faja que sea de este material, porque es lana, o bien puede ser bastante grueso el tejido en telar de cintura con estos diseños.Entonces, gracias a Abisaí Navarro, que ojalá pueda escuchar este material, es un amigo que es de Oaxaca, quien conocí por las redes sociales, en quien básicamente se ha dedicado a documentar las expresiones culturales también de Oaxaca y de la espiritualidad en los pueblos mixteca y zapoteca. Y él me envió estas fajas desde Oaxaca. Osea, yo ya no puedo decir las compré con señoras oaxaqueñas. Yo como mixqueño, no las compré con ellas porque ahora vienen en bus, la dinámica comercial cambió y además en Mixco ya no se usa la [00:50:00] indumentaria maya, de uso diario. Este es por un lado, y por el otro lado, también tenemos a este otro lugar que se llama Yalalag, que es gente zapoteca también, en el cual usan esta prenda sobre la cabeza, ellos le llaman tlacoyales o rodetes, que consiste pues en lana cruda, de de oveja teñida, colocado sobre la cabeza, que es la emulación, pues a una serpiente. Esto, pues, tampoco esto no lo traje de Oaxaca, esto lo conseguí pues gracias a una historiadora justamente de Chichicastenango que Anny conoce, María Jacinta Xón, ella pues su papá se dedicó muchísimo tiempo, y ella también se ha dedicado, pues a la elaboración de hilos y a la obtención de la seda, y el papá de ella que ya descansa, pues fue con quien pudimos investigar un poco de dónde venía esta lana. Esta lana ya no se produce ni siquiera en Chichicastenango, en el contexto de Anny, sino [00:51:00] que básicamente esta es la última que él tuvo la oportunidad de teñir, pero es exactamente la misma lana que inclusive él desconocía su procedencia sin pintar, de dónde venía.Y ahora esto ni siquiera aquí en Guatemala se consigue, entonces es la evidencia de cómo Mixco en medio de una ruta comercial entre básicamente todo el área de el Istmo y la costa sur hacia el oriente de Guatemala, que es otro mundo que, de no haber llegado la invasión española y de no haber este sistema que de alguna forma ha ladinizado decimos nosotros, o sea despojado de su identidad a la gente maya. Y, pues, tendríamos una gran diversidad también de personas en aquel territorio. Y pues es un poco de las dos prendas que acá en Mixco se utilizan todavía por las mujeres que participan en las cofradías, pero los nos hace pensar en las mujeres de Oaxaca también. Es bien curioso. Tengo un video que lo describe, si gustan lo pueden ver allá en mis redes sociales, [00:52:00] aparezco como "hoja de pacaya" y hay un video donde hablo de esto del tecoyal justamente.Anny: Si, Chris y algo que yo, quería como agregar nada más a la conversación. Es el hecho de que, en medio de esta forma de turismo que muchas veces es gentrificador y que también como que estas dinámicas de ir y venir hace que justamente todo alrededor de lo que sucede en Esquipulas pues cambie su dinámica Si bien es cierto, ahora cuando vas tú a Esquipulas, ya hay hoteles de repente, tal vez no de cadena, pero si de cinco estrellas. La gente ha intentado mantener hoteles que sean como de su familia. Pero eso no quita, por ejemplo, que ya haya más lugares de recreación, de consumo, de compra y de intercambio comercial.Porque pues tú sabes que al final, la situación económica, creo que a nivel mundial no es del todo buena para ninguno, [00:53:00] verdad? Entonces, pues siempre se busca la manera como de irte agenciando de ciertos fondos. Pero, ahora que lo pienso mejor, digamos en esta conversación, yo si puedo ver algo muy especial. Por ejemplo, aquí en Guatemala, hay dos lugares más en donde hay peregrinación a ver a cristo negro, que no tienes que ir a Esquipulas y que lo encuentras, aquí, de de donde yo vivo más o menos es a una hora, se llama Chinique de Las Flores. Y luego de Chinique de Las Flores a más o menos como unas tres horas, puedes llegar a Cunén. Cunén, también aquí en K'iche', que son estas, rutas de peregrinación para ir a ver también, réplicas del cristo negro de Esquipulas, pero que entonces ahí si te puedo decir que estamos encontrando aquello que una vez encontramos en Esquipulas [00:54:00] hace más de 400 años por así decirlo, 300 años.Entonces, lo estamos volviendo a encontrar ahí porque, claro, son zonas todavía de pronto un poco más pequeñas, en donde todavía el ambiente es más, comunal, comunitario, en donde, pues todavía es de pueblo, le decimos nosotros, todavía sí que está la esencia conservada de un pueblo. Entonces no se convierte en un lugar para ir a quedarte y pasar ahí una semana, que sé yo, sino que se convierte en un lugar de visita, de recogimiento de sí, ir a hacer tu tu peregrinaje, tu oración, tu penitencia.Entonces, a mí me parece que ahí todavía es en donde, donde se encuentra una esencia muy, muy rica.Chris: Pues, gracias a las energías, a los dioses y dioses que todavía hay lugares y gente que honran esas, esas tradiciones y las de también como Jairo [00:55:00] mencionó, que pues la memoria también está pegado dentro del textil, de tejido, justo tambien he visto como una una bebida chocolatosa tradicional aquí en Oaxaca que, según algunas personas tiene su origen en en el K'iche'. Aunque, se dice que ese proceso, esa receta no existe en el K'iche' ahora, pero todavía la memoria existe dentro de esas prácticas no? Entonces la cuestión de la hiper movilidad y el sentido de guerra constante en muchos sentidos en el el mundo contemporáneo, ¿Cómo piensan que, la peregrinación o las posibilidades de peregrinar pueden ofrecernos una manera, o maneras, o caminos a [00:56:00] socobar, la hiper movilidad, a la guerra, la comida chatarra como mencionaron, estas dinámicas y estructuras económicas que, pues nos están matando poco a poco? ¿Qué clave puede tener la peregrinación en un mundo donde queremos vivir?Anny: Pues yo creo que la responsabilidad de cada uno de nosotros que, que vamos con llevar también mensajes de esperanza, o sea, siempre hay rutas no? Está la ruta migratoria, está la ruta de la mariposa monarca. Está que esa peregrinación que hacen, van y vienen, y estas peregrinaciones que nosotros también hacemos como personas humanas, independientemente de si seamos cristianos o no, pero siempre hay una ruta que tú buscas de peregrinaje para sanar tus [00:57:00] dolores, tus enfermedades, tus traumas, tus miedos, así sea que tú vayas a peregrinar a una montaña, un volcán, un cerro, a una iglesia, a una basílica a donde sea.A mí lo importante, y lo que me parece a mi súper esperanzador es que tú tengas como también ese compromiso de compartir una luz con quienes tú te vayas encontrando en el camino. Puede ser que también tu peregrinaje entonces no parta desde el hecho de, ah voy a ir pensando solo en rezos, no, sino que, ¿Qué también puedo yo compartir en el camino?O sea que otras rutas también puedo ir yo dejando, mencionando, creo que esto lo hemos logrado con bastante efectividad cuando pensamos en las rutas migratorias y como podemos echarle una mano a les compas migrantes verdad?, Entonces a mí me parecería que una estrategia pues muy parecida, podría ayudar bastante, a ver esto con otros ojos y a ver esto, pues más allá de, [00:58:00] o sea, que que siempre podemos hacer varias cosas, cuando tenemos de repente solo una finalidad, pero al final podemos ir haciendo como mucho, entonces yo creo que como mensaje yo, eso te dejaría, o sea que, pues al final en medio de toda esta hiper movilidad, pues que la aprovechemos, no solo para quemar codos, sino para ir dejando otros mensajes a la gente, verdad? De cómo también nos vamos moviendo, movilizando, qué vamos pensando y qué está pasando alrededor del mundo. Jairo: Sí, bueno, entender que nuestras dinámicas han cambiado con el tiempo, que somos una generación que nos tocó ver cambios abismales dentro de las dinámicas de como nos hemos relacionado con otras personas, cómo aprendemos incluso porque ahora pues gracias a la hiper movilidad también, inclusive, pues a la tecnología conocemos nuevas cosas, pero no dejar de lado el en el caso, pues de la gente que peregrina, verdad? Las [00:59:00] reflexiones que hacíamos, el por qué se hace, un poquito, y también el que hacer de nosotros cuando vamos a un lugar y cuando nos movemos, verdad? El hecho de verdad estoy comprando con las personas que son de allí o me estoy yendo a meter un supermercado, de verdad esto beneficia la comunidad o esto beneficia a una empresa, pues que al final explota personas y que les compra super barato y regateado el producto, verdad? Creo que se ha mantenido, pues al menos en Esquipulas esa dinámica de consumir, pues lo que es de allí, la gente, pues esfuerza mucho porque saben que hay, personas de muchos contextos que vienen a ese lugar, por lo menos una vez al año. Entonces, entender estas dinámicas, creo que es un reto también dentro de nuestro contexto y entender también que el humano siempre se ha movido. Gracias a las personas [01:00:00] antiguas que se movieron hace 3 mil años hacia acá es que nosotros tenemos estas evidencias históricas y aprender de esas movilidades también, cómo nosotros generamos un buen impacto cuando nos estamos moviendo, pienso.Chris: Que vamos aprendiendo y recordando a la vez, cómo movernos con respeto y agradecimiento y devoción a lo que nos da vida. Vamos a asegurar que las imágenes de esos textiles hermosas, van a salir con el episodio, en el sitio web web de El Fin del Turismo. Y también los nombres y contactos si quieren de los compas que mencionaste Jairo. Y pues ha sido como un gran conversación, y me dan muchas ganas de seguir con esa [01:01:00] cuestión de peregrinación.Y en el nombre de de nuestros oyentes, me gustaría ofrecerles mis a agradecimientos más sinceros a ambos ustedes por acompañarnos hoy, y estar dispuestos a enfrentar y luchar con algunas de las contradicciones y pues también las colonizaciones que han afectado al acto y al arte de la peregrinación en nuestros tiempos. Si los oyentes tienen ganas a conocer más de lo que ustedes hacen en la vida, ¿Hay una manera de comunicar o conectar?Anny: Sí, por supuesto, en nuestras redes personales, yo soy la curadora en jefe actual de Espacio C, en Chichicastenango, entonces pues por ahí pueden , encontrarme en Instagram, o en Facebook, se escribe [01:02:00] ESPACIO/C ARTE+MEMORIA. Y luego en mis redes personales, por si alguien pues también desea buscar. Yo me encuentro en Instagram como "Anny Puac," así me pueden encontrar a mí también en Instagram para que pues vean, de pronto un poquito también de, de mi trabajo y, luego en nuestras redes comerciales como Los Cofrades Chichicastenango, así me pueden, nos pueden ir encontrando y pues ahora Jairo.Jairo: Gracias. Yo he tratado de crear contenido no de lleno, tampoco tan comercial. He hecho reflexiones en cuanto a estos elementos, ahí sí que de ambos lados, verdad? De la espiritualidad en Guatemala en general, tanto de lo católico como de lo maya, y cómo esto tiene un punto medular, es un poquito lo que ha sido mi [01:03:00] premisa durante los últimos años, evidenciar que no es netamente todo católico, cristiano y que hay elementos pues de la espiritualidad maya que prevalecen como lo que hablamos hoy.Me pueden encontrar pues, como Hoja de Pacaya en las redes sociales. La hoja de pacaya es la que se usa para decorar en las puertas de las fiestas acá en el contexto pues de Guatemala. La pacaya es una palma. También se come la flor durante los viajes, justo durante los peregrinajes. La flor de la pacaya se envuelve con huevo y se le pone salsa de tomate encima y es algo muy para viajar. Y pues, a la hoja de pacaya le dicen dentro del contexto guatemalteco a las personas que les gusta la fiesta y que no se pierden ninguna.Entonces es un poco la premisa de mi usuario, porque pues sí, me gusta documentar las fiestas, pues que se llevan a cabo en Guatemala con trasfondo, quizá de análisis [01:04:00] y de reflexión. Y pues, gracias por el espacio. Estoy muy agradecido por ello, a ambos. Chris: De nuevo, muchísimas gracias a ustedes dos por sus tiempos hoy, por sus reflexiones y sus compromisos en el mundo, en la vida. Anny: Qué gusto conocerte también. Y pues ahí estamos siempre en comunicación. Yo te de con un fuerte abrazo y no haber un fuerte abrazo a tierra que de Oaxaca también.English TranscriptionChris: [00:00:00] Welcome to the podcast The End of Tourism Annie and Jairo. Thank you both for joining me today. I would love for you to tell our listeners where you are calling from and what the world looks like there for each of you.Anny: Thank you very much, Chris, and good morning to everyone listening, or good afternoon or good evening, depending on your time zone.My name is Anny and I greet you from the K'iche' Mayan territory of Chuwila, K'iche' Guatemala specifically.Jairo: Good morning to both of you, it's a pleasure to be here. Sawe ta inteer winaq (Good morning to all of you) a pleasure from the Poqomam territory of Mixco and also from the outskirts of Guatemala City, thank you for this [00:01:00] opportunity to share knowledge.Chris: And thank you both. I'm here in Oaxaca and the world seems obviously a little weird. Well, maybe not obviously, but it seems weirder by the day. We're here today to talk about Esquipulas in Guatemala. And Esquipulas is the site of several churches that have housed the Black Christ of the town, which is famous for its supposed miracles for the past four centuries.Similarly, the pilgrimage to the shrine is the largest in Central America and the second largest in the Americas, with, from what I read, 5 million people visiting it every year. Now, to start, would you be willing to explain what prompted each of [00:02:00] your interests or relationships with this place and the practice of pilgrimage?Anny: Yes, of course Chris. Well, from my personal or individual relationship as a family, I have, let's say, a clear idea of when these pilgrimages began, suddenly, when I was about seven or eight years old, so, to tell you that I have clarity, but when I go back to the family archives, well, I see that the issue of going on pilgrimage to Esquipulas, well, it begins with my grandmothers.Jairo: So I could tell you that within my family, the pilgrimage to Esquipulas, well, maybe it has been present in the family for at least 80 years, especially on my maternal grandmother's side . She is from a K'iche' territory in Quetzaltenango , where they would begin the trip, together, there was a neighborhood trip organized by the neighborhood, or it was a family trip, so one or two buses would go at that time when there wasn't much transportation, right? It was also a luxury to go by some route where there was a bus stop. And well, what couldn't be traveled by bus, well, it was done on foot, they used donkeys, but, more or less that's where the story of how these pilgrimage routes began in my family, let's say.In our case, I was not aware of having arrived in Esquipulas when I was little. Well, there is a very interesting fact, when I was 40 days old, my family decided to take me to [00:04:00] Esquipulas, so that is in the family's photo archive as a thank you, because in the end I was born with... I was born well.Jairo: And then the family decides to go on a pilgrimage. This is the closest information I have about the person going to Esquipulas. Of course, I have always been very familiar with this within my immediate context, since people from my municipality tend to go organized in excursions from the different religious organizations that exist in my municipality.These, well, designate dates and are buses filled with approximately 50 people. Each bus usually arrives up to three, from here in Mixco, well, they go to Esquipulas. And that is something very interesting because it is, well, part of modernity, let's say going by bus, but there are many anecdotes from people from here in town who [00:05:00] tell how, well, they went in a more rustic way, right? It could be, well, on a walking pilgrimage, which was not the only pilgrimage, in fact that of the black Christ of Esquipulas. Today, specifically, we are going to talk about it.But there are also the pilgrimages to Antigua Guatemala, which is very close by. Here behind us there is a hill called Alux Hill. This hill was crossed on foot, and people still do so on foot, because behind the hill is the descent to get to Antigua Guatemala.Chris: Thank you. Thank you all. So, to learn a little more about your stories, like the pilgrimage, I would like to know a little more if you could offer something about the long history of Esquipulas, of the black Christ and well, how did the pilgrimage originate? Where does that story come from?Jairo: Well, as I mentioned before, saying some [00:06:00] words in the Poqomam language. It is the language that was spoken, well, in our town. I'm going to say it again more slowly to, well, describe to you what I said, technically it is:closely related and intrinsic to the people of Mixco and also to the Oaxacan territory.My name is Jairo, Jairo Andrés Chamale Lemus. I belong to this territory, to the Poqomam Mayan people. Half of my family and my ancestors are from here. And, well, I am dedicated to tourism. I have been a tourist guide for approximately eight years , since I graduated very young. And, well, I have dedicated myself to pilgrimages so that people also learn about the historical context of Guatemala and the different cultural, religious and also resistance expressions of the people in the territory of what we now know as Guatemala.Well, I am also a student of anthropology, specifically a bachelor's degree in anthropology, and I have also dedicated myself to studying the case of the Poqomam Mayan language in Mixco, which is a community very close to Guatemala City, which has had a very strong demographic and social impact, due to the growth of the metropolitan area of Guatemala City. It is something that I have dedicated myself to studying during the last few years. And also, well, to [00:08:00] documenting it, because we have many cultural and spiritual practices in our town, which have been disappearing as the city's demographic advances, thank you very much. Rontyoox aq'oo ta Anny: Well Chris . In fact there is a record, let's say historical , which says that the first pilgrimage to Esquipulas was in March 1595 , when the image left the workshop of this sculptor Quirio Cataño, heading towards Esquipulas, towards Chiquimula. This is in the east of Guatemala. We know it as the hot zone of Guatemala. But it is the zone, let's say, like hot arid . It is a territory where there is a Xinca, Popti' community, if I'm not mistaken, Chortí as well . And so, the production that is [00:09:00] They have in the lands over there, we are talking about fruits from some plants, some tubers more or less, but most of them are dedicated to fruit, right ?This first pilgrimage is documented and recorded by the chronicler, who is called Miguel Álvarez. And he says that, when he left from the workshop and headed towards Esquipulas, the image was performing different miracles along the way until reaching the basilica . Then there were people who asked him precisely that, please, that the image spend at least one night inside the house of people to bless it. And more or less it is estimated every year, let's say currently, now in Guatemala and around 300 thousand people from all over the world, mostly between Mexico, Central America, southern countries, for example from Peru [00:10:00] from Ecuador from Ecuador, Bolivia, if I'm not mistaken, it is like a lot of people who arrive, more or less between November, which right now is like a date from November to December and all of January, let's say, those are like the three months with the greatest influx of people who arrive at the basilica, right? So you can call it a pilgrimage , you can call it a pilgrimage, what pilgrimage, usually, well there if the people who visit can do like a day's visit only or it can be that a visit can be extended for up to 10, 15 days, right?From Guatemala City to Esquipulas there is a distance of approximately 220 to 250 kilometers and if you go on a pilgrimage, you go through very specific places along the entire pilgrimage, on average [00:11:00] Every day you are doing a stretch of 40 kilometers, a day, let's say if your intention is to go on a pilgrimage like that . So that's more or less like more historical data and the story, right?Chris: And I'm a little curious, inside the estancias, when I arrive at Esquipulas, if I were on a pilgrimage, for example, what would I do? Do they stop to say their prayers? I would like to know from someone who has never made a pilgrimage, how it looked those days before coming.Anny: Well, I'm going to tell you a little bit about my family's story because My maternal grandmother, she was a lady, very Catholic, right? So, for her, her pilgrimage, let's say, was her sacrifice, right? In the year, to say well, out of gratitude [00:12:00] to my health, to the miracles that she granted me, because she was very devout. It was the fact of going on a pilgrimage route. What did this imply? Even preparing food so as to not say waste time, thinking about what to eat along the way, because the idea for them was, well, to go in a kind of contemplation, in constant prayer, in prayer, let's say in petition, to stop every so often, right? Every 40 kilometers, because within the Catholic-Christian community, there are points that are marked within the route where you can stop with each family, because they may have a replica of the image of the black Christ, because in fact, when the first pilgrimage was, this family may have been one of the [00:13:00] families who first received the black Christ.So it becomes like that stopping point, right? So, when they make that stopping point, they go down. They go down to pray, they go down to talk and to socialize with people, maybe, to share a meal. And to feel, well, like thei

A cross-cultural comparison of ancient beliefs about death and the afterlife • Reveals the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices • Focuses on the afterlife beliefs of five ancient world regions: Old and Middle Kingdom Egypt, Sumer and Old Babylonian Mesopotamia, Vedic India, pre-Buddhist China, and Maya and Aztec Mesoamerica • Shows how the similarities among afterlife beliefs and their correspondences with NDEs reveal that they both stem from universal truths Taking readers on a thought-provoking journey into our ancestors' beliefs about death, dying, and the afterlife, Gregory Shushan, Ph.D., reveals the powerful influence of near-death experiences (NDEs) on religious beliefs and ritual practices throughout human history. Focusing on five ancient world regions in Egypt, Mesopotamia, India, China, and Mesoamerica, Shushan expertly explores each civilization's afterlife beliefs. He explains how each of these civilizations developed independently of one another, yet there is a series of similarities among afterlife beliefs too consistent and specific to be mere coincidence. This leads to the profound implication that afterlife beliefs are not entirely invented by cultures: they also stem from universal truths derived from NDEs. Drawing on anthropology, psychology, and philosophy, the author explores how each civilization interpreted NDEs and how afterlife beliefs develop over time. He also explores the metaphysical implications of his discoveries, including what an actual afterlife would look like. Revealing that NDEs have occurred throughout human history, Shushan shows how they continue to influence our understanding of what lies beyond death to this day.

Have you ever noticed that the same strange symbol—a handbag or bucket—keeps showing up in ancient carvings all over the world? From the Göbekli Tepe pillars in Turkey to Assyrian stone reliefs in Iraq and even Olmec artifacts in Mesoamerica, this mysterious shape appears in civilizations that never met. That's pretty weird, right? Some believe it could represent divine knowledge, a ritual tool, or even something otherworldly. But how did people across different continents, thousands of years apart, all come up with the same thing? Could it be a lost connection between ancient cultures—or maybe even a warning about time itself? Whatever the answer, this mystery keeps archaeologists and history lovers scratching their heads! Credit: MartianXAshATwelve / Reddit Comet ISON vs. the Solar Storm: by Dr. Tony Phillips, Science@NASA, https://science.nasa.gov/science-rese... CC0 1.0 https://creativecommons.org/publicdom... Bastet: by Eternal Space, https://commons.wikimedia.org/wiki/Fi... Akvarel Gobeklitepe: by Н.Д. Абрагамович, https://commons.wikimedia.org/wiki/Fi... CC BY-SA 3.0 https://creativecommons.org/licenses/... Göbekli Tepe: by Teomancimit, https://commons.wikimedia.org/wiki/Fi... Coral Castle Walk: by Barry haynes, https://commons.wikimedia.org/wiki/Fi... Göbekli Tepe: by Guérin Nicolas, https://commons.wikimedia.org/wiki/Fi... Graham-Hancock: by [Cpt.Muji], https://commons.wikimedia.org/wiki/Fi... CC BY-SA 4.0 https://creativecommons.org/licenses/... Apkallu: by Osama Shukir Muhammed Amin FRCP(Glasg), https://commons.wikimedia.org/wiki/Fi... Apkallu: by Osama Shukir Muhammed Amin FRCP(Glasg), https://commons.wikimedia.org/wiki/Fi... Göbeklitepe Building: by Dosseman, https://commons.wikimedia.org/wiki/Fi... Gobekli Tepe: by rmark, https://skfb.ly/6QVpu Sand Dunes: by Helindu, https://skfb.ly/o9syE B Movie UFO: by NE14ABJ, https://skfb.ly/6WVpT Karahan Tepe: by 333DDD, https://skfb.ly/o8FAY site of Göbekli Tepe: by Dietrich L, Meister J, Dietrich O, Notroff J, Kiep J, Heeb J, et al. (2019) Cereal processing at Early Neolithic Göbekli Tepe, southeastern Turkey., CC BY 2.5 https://creativecommons.org/licenses/..., CC BY 4.0 https://creativecommons.org/licenses/..., https://commons.wikimedia.org/wiki/Fi..., https://journals.plos.org/plosone/art..., Animation is created by Bright Side. #brightside ---------------------------------------------------------------------------------------- Music from TheSoul Sound: https://thesoul-sound.com/ Listen to Bright Side on: Spotify - https://open.spotify.com/show/0hUkPxD... Apple Podcast - https://podcasts.apple.com/podcast/id... ---------------------------------------------------------------------------------------- Our Social Media: Facebook -   / brightside   Instagram -   / brightside.official   Tik Tok - https://www.tiktok.com/@brightside.of... Snapchat -   / 1866144599336960   Stock materials (photos, footages and other): https://www.depositphotos.com https://www.shutterstock.com https://www.eastnews.ru ---------------------------------------------------------------------------------------- For more videos and articles visit: http://www.brightside.me Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, I talk with George J. Haas about his new book The Great Architects of Mars: Evidence for the Lost Civilizations on the Red Planet. George is the founder of The Cydonia Institute and a longtime researcher of Martian anomalies. His latest work explores the possibility that an ancient civilization once existed on Mars—and that it may have made contact with early life on Earth over 800,000 years ago.We explore strange and compelling structures on the Martian surface—pyramids, five-pointed stars, and massive geoglyphs shaped like animals—all showing a surprising level of precision and symbolic design. Some of these images are truly startling—so refined, so geometrically precise, and so clearly symbolic that it becomes difficult to explain them as natural formations. George shows that this level of complexity points to intelligent design, likely from an advanced civilization with the capability to shape an entire planetary landscape. These structures raise deep questions about who—or what—created them, and why.A major part of our discussion centers on the connection between these Martian structures and ancient Earth civilizations, especially in Mesoamerica. George shares a little-known Mayan creation story describing a “Star War” with beings from Mars—an event he believes ties directly to similar stories in Sumerian mythology.That leads us into the topic of the Anunnaki—those mysterious beings from Sumerian texts who are said to have descended from the sky and influenced early human civilization. George draws powerful parallels between the Anunnaki's presence on Earth and possible activity on Mars, suggesting they may have once occupied or interacted with both planets. He also highlights how the architecture and iconography of Mesoamerican cultures reflect this deeper, interplanetary history.In the second half of the episode, George walks us through several formations using detailed NASA imagery and suggests they may be the remnants of lost Martian cities.www.thecydoniainstitute.comGeorge J. Haas Bio:George J. Haas is the founder and premier investigator of the Mars research group known as The Cydonia Institute. A member of the Society for Planetary SETIResearch, he has co-authored two books and six peer-reviewed science papers related to anomalous formations on the surface of Mars. He has appeared on Coast to Coast AM with George Noory and on the History Channel's Ancient Aliens, The Proof is Out There, and The UnXplained with William Shatner. Hosted on Acast. See acast.com/privacy for more information.

In this episode of Spirit Box, I'm joined by Dr. Gregory Shushan, a pioneering researcher on near-death experiences (NDEs). He has spent over 25 years studying historical accounts of NDEs, uncovering their profound influence on religious beliefs, mythologies, and cultural understandings of the afterlife. His research, as explored in his book Near-Death Experiences in the Ancient Civilisations; The Origins of the Worlds Afterlife Beliefs, reveals striking parallels between modern NDEs and accounts from historical cultures, shedding light on how early societies interpreted these extraordinary events.In the show we explore what ancient texts reveal about encounters with the dead, the journey of the soul, and how different civilisations—from Egypt and Mesopotamia to India and Mesoamerica—understood these experiences. Gregory shares fascinating insights into how NDEs may have shaped early ideas of judgment, reincarnation, and the soul's transition into the next world. His work also investigates the connections between NDEs, shamanism, initiation rites, and visions of the Otherworld, questioning whether these universal phenomena influenced the development of religious traditions across cultures.In the Plus show, we take a deeper dive into Gregory's upcoming research on Greek and Roman NDEs, as well as lesser-known accounts from indigenous First Nations traditions that challenge modern assumptions about the afterlife.Beyond ancient civilizations, we also examine connections between NDEs and folklore, particularly in Irish fairy lore, where people were said to vanish into the Otherworld and return transformed. We discuss how these stories might reflect ancient beliefs about crossing the threshold between life and death, and how different cultures interpreted the journey between worlds.Show Notes: Dr Shushan's Website https://www.gregoryshushan.com Get the book https://www.amazon.co.uk/Near-Death-Experience-Ancient-Civilizations-Afterlife/dp/1644118688Keep in touch?https://linktr.ee/darraghmasonMusic by Obliqka https://soundcloud.com/obliqka

North America’s most venerated Christian relic holds a blessed and sacred image formed in 1531, a decade after the conquest of Mesoamerica by Spanish Conquistador Hernan Cortez. Known as the Virgin of Guadalupe this holy image on a cloak became a recognized symbol of Catholic Mexicans and is today enshrined within the Basilica of Our Lady of Guadalupe in Mexico City. Check out the YouTube version of this episode at https://youtu.be/kwwKw1eUDV4 which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Historical Blindness podcast available at https://amzn.to/3MDYXUV Books by Bishop Robert Barron available at https://amzn.to/44W7nwN Our Lady of Guadalupe books available at https://amzn.to/42QH8aS Mexico History books available at https://amzn.to/43dBlfv ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM Audio credits: Historical Blindness podcast with Nathaniel Lloyd; Catholicism with Bishop Barron, Episode #4 - Our Tainted Nature's Solitary Boast: Mary, the Mother of God (Word on Fire Catholic Ministries). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

00:46 2D metals made using sapphire pressTaking inspiration from industrial forging, researchers have demonstrated a way to squeeze molten metals into atomically-thin layers, creating relatively large flakes of 2D metals. Using a hydraulic press containing two sapphire anvils, a team was able to create sub-nanometer thick sheets of different metals — these sheets had diameters exceeding 0.1 mm, orders of magnitude larger than other methods have achieved. 2D metals have been theorized to possess several useful properties not seen in their larger, 3D counterparts, but have been difficult to make at scale, something this method may help overcome.Research Article: Zhao et al.News and Views: Metals squeezed to thickness of just two atoms09:36 Research HighlightsThe discovery of ancient puppets on remains of a large pyramid offers a glimpse into rituals in Mesoamerica, and how the presence of a certain pattern of sleep brainwaves might help predict which people will recover from an unresponsive state.Research Highlight: Ancient puppets that smile or scowl hint at shared ritualsResearch Highlight: Who's likely to wake up from a coma? Brainwaves provide a clue12:17 The virology lessons learnt from the COVID pandemicSARS-CoV-2, the virus responsible for the COVID-19 pandemic, has become one of the most closely examined viruses on the planet. In the five years since the pandemic, over 150,000 articles have been written about it, and 17 million genome sequences have been generated. We discuss the lessons virologists have learnt from this intense study of a single organism, and how these might help the world prepare for future pandemics.News Feature: Four ways COVID changed virology: lessons from the most sequenced virus of all time23:36 Briefing ChatHow an AI alert-system could help researchers train their telescopes on a neutron star collision, and how expiration dates on plastic food-waste helped biologists age birds' nests.Nature: How AI could let us watch epic star collisions in real timeScience: Plastic waste in bird nests can act like a tiny time capsuleSubscribe to Nature Briefing, an unmissable daily round-up of science news, opinion and analysis free in your inbox every weekday. Hosted on Acast. See acast.com/privacy for more information.

Brandon decides to stay on the Indiana Jones theme and look into the truth of the crystal skulls. Were they created by the ancient Aztecs or maybe the Mayans? Could it have been aliens?Email: downtherh@protonmail.com

Dental modification was common across ancient societies, but perhaps none were more avid practitioners than the Maya. They filed their teeth flat or pointy, polished and drilled them, and crafted decorative inlays of jade and pyrite. Unusually, Maya of all social classes, ages, and professions engaged in dental modification. What did it mean to them? Ancient Maya Teeth: Dental Modification, Cosmology, and Social Identity in Mesoamerica (University of Texas Press, 2024) by Dr. Vera Tiesler is the most comprehensive study of Maya dental modification ever published, based on thousands of teeth recovered from 130 sites spanning three millennia. Esteemed archaeologist Dr. Tiesler sifts the evidence, much of it gathered with her own hands and illustrated here with more than a hundred photographs. Exploring the underlying theory and practice of dental modification, Tiesler raises key questions. How did modifications vary across the individual's lifespan? What tools were used? How did the Maya deal with pain—and malpractice? How did they keep their dentitions healthy, functioning, and beautiful? What were the relationships among gender, social identity, and particular dental-modification choices? Addressing these and other issues, Ancient Maya Teeth reveals how dental-modification customs shifted over the centuries, indexing other significant developments in Mayan cultural history. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Dental modification was common across ancient societies, but perhaps none were more avid practitioners than the Maya. They filed their teeth flat or pointy, polished and drilled them, and crafted decorative inlays of jade and pyrite. Unusually, Maya of all social classes, ages, and professions engaged in dental modification. What did it mean to them? Ancient Maya Teeth: Dental Modification, Cosmology, and Social Identity in Mesoamerica (University of Texas Press, 2024) by Dr. Vera Tiesler is the most comprehensive study of Maya dental modification ever published, based on thousands of teeth recovered from 130 sites spanning three millennia. Esteemed archaeologist Dr. Tiesler sifts the evidence, much of it gathered with her own hands and illustrated here with more than a hundred photographs. Exploring the underlying theory and practice of dental modification, Tiesler raises key questions. How did modifications vary across the individual's lifespan? What tools were used? How did the Maya deal with pain—and malpractice? How did they keep their dentitions healthy, functioning, and beautiful? What were the relationships among gender, social identity, and particular dental-modification choices? Addressing these and other issues, Ancient Maya Teeth reveals how dental-modification customs shifted over the centuries, indexing other significant developments in Mayan cultural history. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

Here's a quick recap of the history of chocolate. And correct, Meredith never knows how to pronounce anything. It's all good:Ancient OriginsChocolate's history dates back over 3,000 years to Mesoamerica (modern-day Mexico and Central America). The Olmecs (1500-400 BCE) were likely the first to cultivate cacao and use it for ceremonial drinks. Later, the Mayans and Aztecs adopted cacao, turning it into a bitter, spiced beverage called “xocoatl,” often mixed with chili, vanilla, and honey. The Aztecs valued cacao so highly that they used cacao beans as currency.Chocolate Arrives in EuropeIn the early 1500s, Spanish explorers, including Hernán Cortés, brought cacao to Spain. The Spanish sweetened the bitter drink with sugar and cinnamon, making it a luxury for the elite. Over the next century, chocolate spread across Europe, becoming a favorite among royalty, including King Louis XIV of France.The Birth of Modern ChocolateBy the 19th century, advancements in processing made chocolate more accessible:1828: Dutch chemist Coenraad van Houten invented the cocoa press, creating cocoa powder and making chocolate smoother.1847: The British company J.S. Fry & Sons created the first solid chocolate bar.1875: Swiss chocolatier Daniel Peter combined chocolate with milk, inventing milk chocolate. His friend Henri Nestlé helped refine the process.1879: Rodolphe Lindt developed conching, giving chocolate a smoother texture.The Chocolate BoomBy the 20th century, major brands like Hershey's (1900), Cadbury, and Mars made chocolate widely available, mass producing chocolate bars, truffles, and confections.Today, chocolate remains one of the world's most beloved treats, evolving into a multibillion-dollar industry with artisanal and ethical chocolate production gaining popularity. All the Clopen links: https://linktr.ee/theclopeneffectSupport us here to keep us recording: https://the-clopen-effect.captivate.fm/supportBuy merch here because it's cool: https://www.zazzle.com/the_clopen_effect_t_shirt-256038010043042814All material, unless otherwise stated, written and performed by The Clopen EffectFrom our other podcast, the book: Anxiety Makes Me Poop, Too: https://a.co/d/3eDNUzn

• Reveals the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices• Focuses on the afterlife beliefs of five ancient world regions: Old and Middle Kingdom Egypt, Sumer and Old Babylonian Mesopotamia, Vedic India, pre-Buddhist China, and Maya and Aztec Mesoamerica• Shows how the similarities among afterlife beliefs and their correspondences with NDEs reveal that they both stem from universal truthsTaking readers on a thought-provoking journey into our ancestors' beliefs about death, dying, and the afterlife, Gregory Shushan, Ph.D., reveals the powerful influence of near-death experiences (NDEs) on religious beliefs and ritual practices throughout human history. Focusing on five ancient world regions in Egypt, Mesopotamia, India, China, and Mesoamerica, Shushan expertly explores each civilization's afterlife beliefs. He explains how each of these civilizations developed independently of one another, yet there is a series of similarities among afterlife beliefs too consistent and specific to be mere coincidence. This leads to the profound implication that afterlife beliefs are not entirely invented by cultures: they also stem from universal truths derived from NDEs.Drawing on anthropology, psychology, and philosophy, the author explores how each civilization interpreted NDEs and how afterlife beliefs develop over time. He also explores the metaphysical implications of his discoveries, including what an actual afterlife would look like. Revealing that NDEs have occurred throughout human history, Shushan shows how they continue to influence our understanding of what lies beyond death to this day.BioGregory Shushan, Ph.D., is the leading authority on near-death experiences and afterlife beliefs across cultures and throughout history. He is an award-winning author affiliated with Birmingham Newman University, University of Winchester, Marian University, and the Parapsychology Foundation. A former researcher at the University of Oxford and University of Wales, he lives in San Francisco.https://www.amazon.com/dp/B0D4MDW98Y/https://www.gregoryshushan.com/(Twitter): @GregoryShushanInstagram Profile: @gregoryshushanFacebook Page: facebook.com/gregoryshushanYouTube Channel: Gregory Shushan https://www.pastliveshypnosis.co.uk/https://www.patreon.com/ourparanormalafterlife

• Reveals the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices• Focuses on the afterlife beliefs of five ancient world regions: Old and Middle Kingdom Egypt, Sumer and Old Babylonian Mesopotamia, Vedic India, pre-Buddhist China, and Maya and Aztec Mesoamerica• Shows how the similarities among afterlife beliefs and their correspondences with NDEs reveal that they both stem from universal truthsTaking readers on a thought-provoking journey into our ancestors' beliefs about death, dying, and the afterlife, Gregory Shushan, Ph.D., reveals the powerful influence of near-death experiences (NDEs) on religious beliefs and ritual practices throughout human history. Focusing on five ancient world regions in Egypt, Mesopotamia, India, China, and Mesoamerica, Shushan expertly explores each civilization's afterlife beliefs. He explains how each of these civilizations developed independently of one another, yet there is a series of similarities among afterlife beliefs too consistent and specific to be mere coincidence. This leads to the profound implication that afterlife beliefs are not entirely invented by cultures: they also stem from universal truths derived from NDEs.Drawing on anthropology, psychology, and philosophy, the author explores how each civilization interpreted NDEs and how afterlife beliefs develop over time. He also explores the metaphysical implications of his discoveries, including what an actual afterlife would look like. Revealing that NDEs have occurred throughout human history, Shushan shows how they continue to influence our understanding of what lies beyond death to this day.BioGregory Shushan, Ph.D., is the leading authority on near-death experiences and afterlife beliefs across cultures and throughout history. He is an award-winning author affiliated with Birmingham Newman University, University of Winchester, Marian University, and the Parapsychology Foundation. A former researcher at the University of Oxford and University of Wales, he lives in San Francisco.https://www.amazon.com/dp/B0D4MDW98Y/https://www.gregoryshushan.com/(Twitter): @GregoryShushanInstagram Profile: @gregoryshushanFacebook Page: facebook.com/gregoryshushanYouTube Channel: Gregory Shushan https://www.pastliveshypnosis.co.uk/https://www.patreon.com/ourparanormalafterlife

There's more to Texas than hats, oil, and BBQ, writes Benjamin Johnson in his sweeping new synthesis, Texas: An American History (Yale UP: 2025) - though, those all matter too. The state's reach has traveled globally, Johnson argues, influencing everything from how people around the world eat, to how they pray, to the music they listen to. In his new book, Johnson describes the long history of the Lone Star State, from its thousands of years of Indigenous habitation up through the present day. Along the way, he makes some surprising detours, including explaining how Indigenous Texas was anything but a backwater to Mesoamerica, and demonstrating the long progressive legacy in a state known today for its ardent conservatism. Texas is a book as big as its topic, trekking through centuries of history via noteworthy anecdotes which provide a window into a place that defies stereotypes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Ronnie's exploration of Genesis arrives at one of the book's most difficult passages: What Jews call, "The Binding of Isaac." Ronnie says, "All ancient religions were built on the same foundation: 'God is angry…We stand in constant danger of being destroyed…Only the blood of the most precious - the most innocent - can save us.' So, when God comes to Abraham with this sinister demand, it wouldn't have sounded all that unusual to Abraham. Child sacrifice was a customary and common practice of the time. But this God - Yahweh - was not the fickle, unpredictable, bloodthirsty gods worshipped in Mesopotamia or Canaan or in MesoAmerica. This God had shown himself to be steady - trustworthy - gracious and good to Abraham. "Abraham's understanding of God should have been cross examined, for this was an opportunity to listen more closely - to test the spirits, as the Apostle John said - and demand better answers, better instructions; to hear the better word of a better God. Of course Abraham believed in God, but did Abraham believe in a good God? Of course Abraham had faith - we know he did - but did Abraham truly understand in whom his faith was placed? Abraham could be counted on to do as God told him - of course, it's Abraham But could Abraham be counted to see that the God he had come to know, was far better than any God he could imagine?"  

We come to the end of this journey with St John Climacus knowing that it is also only the beginning. What joy has come through sitting at the feet of St. John for these few years and to be led along the path that brings us to Christ and the freedom to give ourselves in love and receive love.  In these final paragraphs about the qualities and the responsibilities of a spiritual elder, what shines forth most brightly is the absolute and complete love that the elder must have for those in his care. The love of Christ that burns within his heart must embrace and give warmth to all those he guides and be a true source of light for them. There are times where he may have to be strict and forceful yet the love dwells within his heart, like divine love, is curative not punitive. Divine love offers itself completely, lavishly, allowing itself to be broken and poured out for others. Thus, the elder must have ever before him those in his charge; so much so that purity of heart allows him to see their needs and suffering and compels him to come to their aid.  There will be many times when he must carry those in his charge to the Lord through his own example, his hidden sufferings and constant prayer. Like a parent, there will be moments when he must take them by the hand and guide them one step at a time along the narrow path that leads to the kingdom. Despite the fact that the kingdom of heaven dwells within us, the journey is often toilsome.  Left to ourselves, we may never find the narrow gate or enter.  The elder must be long suffering; that when the lack of dispassion in others pierces his heart like a sword his response is like the Divine Judge - restraining himself and looking at others only with compassion. He must be willing to receive and take up upon his shoulders of the burden of his office as Christ took upon himself the burden of the cross and he must not despise the wounds that may come through rejection and betrayal. The elder's love must run so deep that intuitively he knows the sufferings of those in his care even before they speak of them to him. Without hesitation and quickly, he seeks to apply the healing balm.  And perhaps most powerful and beautiful of all - - in the end, the elder must acknowledge that he must decrease in order that Christ might increase within his children's hearts. There will come a time when they no longer need human instruction because they have given their hearts to the Lord and are guided by His Spirit. Blessed are those who bring others to Christ and whose guidance passes on from generation to generation. --- Text of chat during the group: 00:12:41 Bob Cihak: P. 260, # 89 00:17:46 Anna Lalonde: It was a complete blessing the four months I was in religious life! Transformed my prayer life. 00:19:12 Joanne Martínez : Joanne Martínez here, just signed on 00:19:55 Bob Cihak: P. 260, # 89 00:20:13 Joanne Martínez : Reacted to "P. 260, # 89" with

Gregory Shushan, Ph.D joins us to explore the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices. We'll delve into his new book to understand the afterlife beliefs of five ancient world regions: Egypt, Mesopotamia, India, China, and Mesoamerica. Shushan highlights the remarkable similarities among these beliefs and reveals that they stem from universal truths linked to NDEs. Join us on a thought-provoking journey into the metaphysical implications of these discoveries and the lasting impact of NDEs on our understanding of the afterlife.Get the book: https://amzn.to/4hhNZ4BMore on Gregory: https://www.gregoryshushan.com/Stream All Astro Gnosis Conferences for the price of one: https://thegodabovegod.com/replay-sophia/The Gnostic Tarot: https://www.makeplayingcards.com/sell/synkrasisHomepage: https://thegodabovegod.com/ Patreon: https://www.patreon.com/aeonbyteAB Prime: https://thegodabovegod.com/members/subscription-levels/ Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288Support this podcast at — https://redcircle.com/aeon-byte-gnostic-radio/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Why has gold reigned as the world’s go-to precious metal for over 2,600 years? It’s not as rare as platinum, durable as diamonds, or malleable as copper. What is it about this metal that made it the standard unit of coinage, from China to Mesoamerica? It’s a very long story, but gold’s scarcity, durability, malleability, and universal appeal made it ideal for trade and wealth preservation, starting with the Lydians of 550 BC. Unlike tin, copper, or bronze, gold’s intrinsic properties allowed it to serve as a stable and universally recognized unit of exchange, laying the foundation for its historical role in economies. In today’s episode, we explore gold’s history, the evolution of monetary systems (from China’s early use of paper money in the Middle Ages to Great Britain’s establishment of the gold standard in the late 17th century), and how the gold standard of the last century facilitated international trade and stability but was ultimately abandoned due to its deflationary pressures and limitations. The pivotal moment came in 1971 when President Nixon ended dollar-gold convertibility, ushering in the fiat currency era. To discuss these topics is today’s guest, Collin Plume, author of “Silver Is the New Oil: Strategies for Profiting From the Next Industrial Revolution” and CEO of Noble Gold Investments. He offers insights into modern trends, including nations increasing gold reserves, gold-backed cryptocurrencies, and the future role of gold in global finance. Links: Silver Is the New Oil Noble Gold InvestmentsSee omnystudio.com/listener for privacy information.

Tonight, my special guest is author Frank Joseph who's here to discuss his research into the coming ice age and how it's tied to the lost city of Atlantis.   Reveals the parallels between the rise and fall of Atlantis, cultures in ancient Mesoamerica, and our modern civilization  • Links the demise of Atlantis with the birth of the Olmec civilization in Mexico, the beginning of the first Egyptian dynasty, and the start of the Mayan Calendar  • Reveals the Atlantean and Mayan prophecy of an eternal cycle of global creation, destruction, and renewal and how we are headed into a destructive phase  • Shows how ancient prophecies correlate precisely with the latest climatology studies, the rising incidence of solar flares, and papers from Pentagon and NASA analysts  With the passing of the Mayan Calendar's end date we can now focus on the true significance of what the Maya and their predecessors were trying to convey to future civilizations. Frank Joseph reveals how the Mayan prophecy, symbolized by their calendar, was created through the combined genius of Atlantis and Lemuria and predicts an eternal cycle of global creation, destruction, and renewal. He shows how this cycle correlates precisely with scientific studies on glacial ice cores and predictions from the Hopi, the Incas, and the Scandinavian Norse as well as the visions of Edgar Cayce. He links the demise of Atlantis with the birth of the Olmec civilization in Mexico (the progenitors of the Maya), the beginning of the first Egyptian dynasty, and the start of the Mayan Calendar.  Drawing on the latest climatology studies and papers from Pentagon and NASA analysts, he reveals that we are on the brink of a destructive phase in the global cycle of change as predicted by the Atlanteans and the Maya. The world's current political, economic, and cultural deterioration is paralleled by unprecedented storms and record temperatures, massive solar flares, tectonic disturbances, and fissuring sea floors that could release dangerous reservoirs of methane gas into the environment--all of which signals we are headed into another ice age.  Despite the Atlanteans' greater understanding of the cyclical nature of catastrophes and of the human role in them, Joseph reveals the mistakes they made that played a crucial role in their civilization's destruction. By recognizing the self-destructive patterns of Atlantis in our own civilization, we can learn from their mistakes to reestablish civilization's cosmic balance before time runs out.Follow Our Other ShowsFollow UFO WitnessesFollow Crime Watch WeeklyFollow Paranormal FearsFollow Seven: Disturbing Chronicle StoriesJoin our Patreon for ad-free listening and more bonus content.Follow us on Instagram @mysteriousradioFollow us on TikTok mysteriousradioTikTok Follow us on Twitter @mysteriousradio Follow us on Pinterest pinterest.com/mysteriousradio Like us on Facebook Facebook.com/mysteriousradio]