Podcasts about mesoamerican

Help keep our podcast going by contributing to our Patreon! ⁠ Teotihuacan is an ancient pre-Colombian city in central America, founded two thousand years ago. It's the home of some of the most iconic Mesoamerican monuments in existence, including the Pyramids of the Moon and Sun. The city was abandoned after about 750 years of habitation. When the Aztecs first encountered it, it had stood empty for 600 years. Walking through the empty ruin, they marveled at the towering pyramids, the incredible murals, the enormous palaces—and wondered where the people had gone. They thought these people must have become gods. This city has something for everyone: mysterious skeletons. Volcanoes. An eating of the rich. And so many mysteries, it's hard to pick just one. Sponsors and Advertising This podcast is a member of Airwave Media podcast network. Want to advertise on our show? Please direct advertising inquiries to advertising@airwavemedia.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Artspeak Radio, Wednesday, Septembr 24, 2025, 9am -10am CST, 90.1fm KKFI Kansas City Community Radio, streaming live audio www.kkfi.org Producer/host Maria Vasquez Boyd welcomes poet/writer J. Khan, Angela Brunner Development/Communication Director Mattie Rhodes Center, and Zhou B art director Izzy Vivas. J. KHAN- J. Khan and Leonard Greco, artist and author, have combined talents to narrate and illustrate the epic journey of the Maya Hero Twins in the underworld of Xibalba. And back. Their book Popol Vuh: The Maya Hero Twins in Xibalba draws from their familiarity with the Popol Vuh and Maya culture. The result is a compelling illustrated journey that revitalizes Americaoldest spiritual and poetic epic. Each poem is accompanied by a full color illustrated work. Reviews note that Khan's epic narrative style brings the characters, setting, and plot to life. Greco's intense archetypal figures evoke the timeless quality of a creation parable. Together they create a groundbreaking adaptation which exemplifies the living vitality of the Popol Vuh. Perfect for lovers of epic poetry, ekphrastic work, historians, Mesoamerican scholars, educators, as well as Maya and Neo-Baroque aficionados.180 pp. 6x9. Color. Soft Cover. Blurb Press. Introduction by Denise Low. Illustrated end papers. ISBN 979-8- 31-999595-7 Price: $39.50 ABOUT THE AUTHOR: Khan is a prize-winning poet whose works appear in the United States and internationally. Born in the UK, Khan has lived and travelled overseas but spent his adult life in the US. He holds post-graduate degrees from the University of Missouri and Harvard. Writings have appeared in Fifth Estate, I-70 Review, and New Letters. He has served as a rotating guest editor for Glass: Poets Resist and was nominated for the Pushcart Prize. Khan has been interviewed by NPR, appeared on national news feeds, and has been cited by Time Magazine and international news publications. For over a decade he has traveled to Honduras to provide volunteer medical services. www.JKAuthor.com Angela Brunner Development/Communication Director Mattie Rhodes Mattie Rhodes Center Calendar: First Friday, October 3, 2025 – Exhibit Opening & Celebration First Friday, November 7, 2025 – Exhibit Closing & Calaca Night Parade For more than twenty years, Mattie Rhodes has been the heart of Dia de los Muertos celebrations in Kansas City. Festivities are held in the historic Westside neighborhood, home to many of Kansas City's Latinx residents. It began in the classrooms of the Mattie Rhodes Art Center where children worked on Dia de los Muertos themed projects after school. It was in one of those classrooms that Richard Bay, a local artist and art educator in the Kansas City Public School District, held a discussion night about the holiday where an impressive crowd gathered to learn about its traditional practices. The people's interest was apparent, as was the need for more space, and thus a gallery was opened next door in order to foster a space for cultural and artistic education. Since then Mattie Rhodes Center has dedicated itself to this idea and hosts a variety of events during Dia de los Muertos, including an altar exhibition made for and by members of the community, cultural workshops and tours, and related celebrations in the streets of the Westside. Altogether, we hope to create an experience that is similar to and honors the traditional celebration of Dia de los Muertos in Mexico. We cherish the connections and collaborations we have made through this event with our community members as well as valued institutions around the city such as the Kansas City Museum in the Northeast, Stonelion Puppets Theater, and the Nelson-Atkins Museum of Art. The holiday of Dia de los Muertos varies from place to place, from person to person. The holiday originates in Mexico, though it is celebrated in many other countries in different forms. Dia de los Muertos embodies themes from both All Saints and All Souls Day (Catholic holidays) and those of the Aztecs and the Mayans. The culminations of these many beliefs focus on families reflecting upon those who have passed and rejoice in the happiness they once shared. Even though families are saddened by a loved one's departure, they do not cry on the Day of the Dead. The elders say the road back to the world of the living must not be made slippery by tears. El Dia de Los Muertos evokes happy and sad emotions, but it is always a celebration that unites the living the dead together for a short time. The holiday can be seen as practice in which we laugh at death, we triumph over it by celebrating life. While Halloween focuses on scary images of monsters, witches and other frights, the Day of the Dead displays a strong sense of respect and love for family, ancestry, and community. Death is a natural part of life, and this holiday allows people to talk and laugh about death and lose some of their fear. Although traditionally Dia de Los Muertos is celebrated on November 1st and 2nd, many people celebrate the days of the dead from October 18th through November 9th, with each day dedicated to different groups of souls, also including a thirteen day feast. For this celebration of life and death, ofrendas (altars) are constructed for those who have passed and people tell stories and reflect on the good times they all once shared. There are many standards for the creation of the altars. Specific items are called for, the inclusion of the four elements (earth, wind, fire, and water), a towel and bowl of water, a cushion or chair, photographs, candles, flowers, personal items and even food. Our exhibit of altars and artwork displays and explains these aspects and brings others to the surface. Some work portrays the traditional aspects of the day of the dead, while others reflect contemporary views that push the principles of ofrendas. They also present many different views to the public, some dedicated to family and others purely aesthetic. The artwork of various local artists on the walls stirs up the celebration and positive energy that the holiday exudes. The fiestas take you right to the heart of Mexico with the parade, performers, live music, food, activities, marketplace, and art that involve the entire community. The workshops teach you how to decorate and prepare for the festivities, and the slide presentation shows you first hand accounts of the holiday in Mexico. Overall, we bring you many ways to learn, understand, experience and celebrate this wonderful and uplifting Mexican holiday. Traditional Mexican Calendar: Many people witness the holiday of Dia de los Muertos on November 1st and 2nd, All Saints and All Souls Days. In some areas of Mexico the holiday begins as early as October 18th and lasts through November 9th. Although the days change from place to place and family to family, the basic festivities remain the same. Below is a calendar of the Days of the Dead from many areas in Mexico. October 25th- The Feast of the Holy Souls. This is the beginning of a 13-day feast of the dead for the Tzeltals of Mexico. Here graves are decorated with pine needles and tusus (yellow wildflowers). October 27th- The souls of those who have no living family members are offered breads and water from jugs on this day. October 28th- On this day the accidentados return (the souls of those who died in accidents). This is also the day for the souls who have caused great harm or murder to return. They are also offered jugs of water and breads. These souls are un-forgiven for their acts, so their offerings are placed outside the houses or in the corner of a church. October 30th- The unbaptized souls return on this day. The children who visit on this day are known as Los Ninos Limbos (children who died before baptism). October 31st- Angelitos (the souls of children) show up on this day and must return to the land of the dead by afternoon of the following day. Toys and candy are left for them. November 1st- The souls of the dead adults return today. Cigars, cigarettes, alcohol and liquor is left out for the adults only on this day. The adults may remain until the next day. Many families spend the night in the cemetery to spend time with them. This day is known as All Saints Day, a Catholic festival day. Someone is called to ring a bell through town or in the church to summon the souls of the adults. November 2nd- Known as All Souls Day, another Catholic festival day. This day focuses on the living assisting the dead in their move into Heaven. This is usually the last day of celebration and includes the largest fiestas. By the end of the day, all the souls must leave, and to help them along, the mummers (dancers) wear costumes and masks and run through the streets dancing and singing, trying to scare the spirits back to the land of the dead. November 3rd- The living may share and eat the objects from the altar. People usually give their objects to their neighbors saying, they were left for them by the souls. In Mixquic, a bellman rings a bell on the hours of each day of the dead to announce the different happenings and rituals to be performed. The Aztecs dedicated an entire month to the dead. The month was called Miccailhuitontli, and was named after and presided over by the goddess Mictecacihuatl, who was the Lady of the Dead. This happens from July 24th through August 12th. During this month, rituals were dedicated to her and the god of war known as Huitzilopochtli. This was the time of the harvest and it was believed that the souls followed the scents of the harvest in order to find their way to their altars. Mattie Rhodes Cultural Center is located at 1701 Jarboe, KCMO 64108 www.mattierhodes.org IZZY VIVAS Art Director Zhou B art center- https://www.zhoubartcenterkc.com/current-exhibiton

In this episode of What's My Thesis?, Los Angeles printmaker Israel Campos shares how his work bridges Mesoamerican codices, Mexican revolutionary art, and the mural traditions of his South Central upbringing. Known for his meticulous intaglio prints, Campos reclaims visual histories disrupted by colonization—collapsing linear perspective, weaving ancient mythologies, and drawing on the political legacies of artists like José Clemente Orozco. From growing up in a garment factory household to exhibiting at Charlie James Gallery, Campos has shaped a practice that circulates both within galleries and directly to his community, merging economic sustainability with political intent.

The Women Who Threw Corn: Witchcraft and Inquisition in Sixteenth-Century Mexico (Cambridge UP, 2025) by Dr. Martin Austin Nesvig tells the stories of women from Spain, North Africa, Senegambia, and Canaries accused of sorcery in sixteenth-century Mexico for adapting native magic and healing practices. These non-native women – the mulata of Seville who cured the evil eye; the Canarian daughter of a Count who ate peyote and mixed her bath water into a man's mustard supply; the wife of a Spanish conquistador who let her hair loose and chanted to a Mesoamerican god while sweeping at midnight; the wealthy Basque woman with a tattoo of a red devil; and many others – routinely adapted Native ritual into hybrid magic and cosmology. Through a radical rethinking of colonial knowledge, Dr. Nesvig uncovers a world previously left in the shadows of historical writing, revealing a fascinating and vibrant multi-ethnic community of witches, midwives, and healers. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. 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

The Women Who Threw Corn: Witchcraft and Inquisition in Sixteenth-Century Mexico (Cambridge UP, 2025) by Dr. Martin Austin Nesvig tells the stories of women from Spain, North Africa, Senegambia, and Canaries accused of sorcery in sixteenth-century Mexico for adapting native magic and healing practices. These non-native women – the mulata of Seville who cured the evil eye; the Canarian daughter of a Count who ate peyote and mixed her bath water into a man's mustard supply; the wife of a Spanish conquistador who let her hair loose and chanted to a Mesoamerican god while sweeping at midnight; the wealthy Basque woman with a tattoo of a red devil; and many others – routinely adapted Native ritual into hybrid magic and cosmology. Through a radical rethinking of colonial knowledge, Dr. Nesvig uncovers a world previously left in the shadows of historical writing, revealing a fascinating and vibrant multi-ethnic community of witches, midwives, and healers. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

The Women Who Threw Corn: Witchcraft and Inquisition in Sixteenth-Century Mexico (Cambridge UP, 2025) by Dr. Martin Austin Nesvig tells the stories of women from Spain, North Africa, Senegambia, and Canaries accused of sorcery in sixteenth-century Mexico for adapting native magic and healing practices. These non-native women – the mulata of Seville who cured the evil eye; the Canarian daughter of a Count who ate peyote and mixed her bath water into a man's mustard supply; the wife of a Spanish conquistador who let her hair loose and chanted to a Mesoamerican god while sweeping at midnight; the wealthy Basque woman with a tattoo of a red devil; and many others – routinely adapted Native ritual into hybrid magic and cosmology. Through a radical rethinking of colonial knowledge, Dr. Nesvig uncovers a world previously left in the shadows of historical writing, revealing a fascinating and vibrant multi-ethnic community of witches, midwives, and healers. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Women Who Threw Corn: Witchcraft and Inquisition in Sixteenth-Century Mexico (Cambridge UP, 2025) by Dr. Martin Austin Nesvig tells the stories of women from Spain, North Africa, Senegambia, and Canaries accused of sorcery in sixteenth-century Mexico for adapting native magic and healing practices. These non-native women – the mulata of Seville who cured the evil eye; the Canarian daughter of a Count who ate peyote and mixed her bath water into a man's mustard supply; the wife of a Spanish conquistador who let her hair loose and chanted to a Mesoamerican god while sweeping at midnight; the wealthy Basque woman with a tattoo of a red devil; and many others – routinely adapted Native ritual into hybrid magic and cosmology. Through a radical rethinking of colonial knowledge, Dr. Nesvig uncovers a world previously left in the shadows of historical writing, revealing a fascinating and vibrant multi-ethnic community of witches, midwives, and healers. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Women Who Threw Corn: Witchcraft and Inquisition in Sixteenth-Century Mexico (Cambridge UP, 2025) by Dr. Martin Austin Nesvig tells the stories of women from Spain, North Africa, Senegambia, and Canaries accused of sorcery in sixteenth-century Mexico for adapting native magic and healing practices. These non-native women – the mulata of Seville who cured the evil eye; the Canarian daughter of a Count who ate peyote and mixed her bath water into a man's mustard supply; the wife of a Spanish conquistador who let her hair loose and chanted to a Mesoamerican god while sweeping at midnight; the wealthy Basque woman with a tattoo of a red devil; and many others – routinely adapted Native ritual into hybrid magic and cosmology. Through a radical rethinking of colonial knowledge, Dr. Nesvig uncovers a world previously left in the shadows of historical writing, revealing a fascinating and vibrant multi-ethnic community of witches, midwives, and healers. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts.

The Women Who Threw Corn: Witchcraft and Inquisition in Sixteenth-Century Mexico (Cambridge UP, 2025) by Dr. Martin Austin Nesvig tells the stories of women from Spain, North Africa, Senegambia, and Canaries accused of sorcery in sixteenth-century Mexico for adapting native magic and healing practices. These non-native women – the mulata of Seville who cured the evil eye; the Canarian daughter of a Count who ate peyote and mixed her bath water into a man's mustard supply; the wife of a Spanish conquistador who let her hair loose and chanted to a Mesoamerican god while sweeping at midnight; the wealthy Basque woman with a tattoo of a red devil; and many others – routinely adapted Native ritual into hybrid magic and cosmology. Through a radical rethinking of colonial knowledge, Dr. Nesvig uncovers a world previously left in the shadows of historical writing, revealing a fascinating and vibrant multi-ethnic community of witches, midwives, and healers. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

When modern Americans go looking for meaning, happiness, or a little self-help, we often turn to ancient wisdom traditions like Buddhism or Stoicism. But those aren't the only traditions worth listening to. Today's author shines a light on another: the Aztecs. Sure, the great Mesoamerican empire is best known for its pyramids and, yes, its human sacrifices. But SUNY-Cortland philosophy professor Sebastian Purcell, PhD argues they also developed a surprisingly practical philosophy of daily life—one that says the best way to steady your mind is to begin with your surroundings, your habits, and your community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Could the Book of Mormon be structured around sacred numbers? In this fascinating discussion, Jerry Grover joins Ward Radio to reveal striking patterns found in the text and their connection to ancient Mesoamerican and Hebrew traditions.From the mysterious numbers in the “characters document” to the symbolic year counts in Fourth Nephi and Ether, we explore how sacred intervals like 9, 13, 19, and 20 shaped ancient calendars, almanacs, and possibly even scripture itself.Was Mormon intentionally embedding sacred math into his record? Or do these patterns reflect something deeper about God's hand in scripture? Watch as we unpack the evidence, the cultural context, and what it all means for modern readers.⏱️⏱️VIDEO CHAPTERS⏱️⏱️00:00:00 Introduction00:05:11 Mesoamerican Number Systems Explained00:08:11 Mesoamerican Sacred Number Intervals00:11:47 Sacred Number Patterns Explained00:12:51 Nephite Year Calculations Explored00:17:20 Book of Mormon's Structured Complexity00:21:40 "Jerry's Insights & Support Links"#christian #mormon #exmormon #latter-daysaints #latterdaysaints #latterdays #bible #bookofmormon #archaeology #BYU #midnightmormons #jesus #jesuschrist #scriptures #sundayschool #biblestudy #christiancomedy #cardonellis #kwakuel #bradwitbeck

In the dusty royal archives of Madrid, Spain there is an obscure 16th Century account written by a Spanish monk who made note of an ancient ruined city located somewhere in northwestern Yucatán. The monk described seeing large ruins covered in dense jungle and paid specific attention to a mysterious labyrinth – a maze made of stone – that he had found amongst the ruins. Several centuries would pass before archaeologists would finally arrive to name this site and begin official excavations some time around the turn of the century. And that is when they found it... a stela column unlike any other ever discovered. The column featured a strange anthropomorphic humanoid figurine protruding out from it. What's more? It was depicted as being dressed in a mysterious outfit. Is this mysterious artifact evidence of a forgotten Mesoamerican civilization that once reigned in what we now call Mexico? JOIN ME ON A TOURSHOW NOTEShttps://mexicounexplained.com/oxkintok-little-known-lost-city-of-the-maya/https://www.ancient-origins.net/artifacts-ancient-technology/stone-figure-oxkintok-0017473Oxkintok maze clip by Chad Blanton - https://www.youtube.com/watch?v=ZhYRiygiAJI

Send us a textThe Magick Kitchen Podcast welcomes occult practitioner and historian Solomon Pickle for an in-depth exploration of living Mayan traditions, decolonizing magical practice, and the importance of historical context in the craft. From ancient Mesoamerican cosmology and cyclical time to the dangers of pseudo-archaeology, Solomon shares how his lineage and research are shaping a new, authentic approach to Mayan magic. Elyse and Leandra join him in comparing global revival movements, uncovering the intersections of culture, spirituality, and modern witchcraft. This conversation is part history lesson, part call to action for magical practitioners ready to deepen their knowledge, honor indigenous wisdom, and ground their practice in truth. 

Iconic monumental stone heads, the intriguing Lord of Las Limas, the enigmatic 'were-jaguar' figures, so much survives from the ancient Olmec civilisation.Tristan Hughes is joined by Dr. Jillian Mollenhauer to unravel the Olmec's sophisticated artistry, the symbolic significance of greenstone, and the blend of naturalistic and supernatural portrayals in their work. They discuss how the Olmec set the foundation for Mesoamerican cultures and their undying legacy that influenced civilizations like the Maya and Aztec.Olmec Art:https://smarthistory.org/americas-before-1900/north-america-to-1500/mesoamerica/olmec-art/MOREOlmec Headshttps://shows.acast.com/the-ancients/episodes/ancient-americas-the-olmec-headsThe Maya Collapsehttps://open.spotify.com/episode/56rb6VA4Ey9bMX9CrhCfRRPresented by Tristan Hughes. Audio editor is Aidan Lonergan and the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.LIVE SHOW: Buy tickets for The Ancients at the London Podcast Festival here: https://www.kingsplace.co.uk/whats-on/words/the-ancients-2/Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on

The Aquarius Full Moon at 17° is here — electric, intuitive, and ready to activate your inner rebel. This isn't just a lunar event; it's a spiritual broadcast calling you to release, awaken, and rise into your most authentic self.In this episode, we explore powerful rituals and feather magic to connect with the element of air, speak intentions into existence, and ride the currents of change. You'll learn how feathers have been used in ancient Mesoamerican and Indigenous traditions as divine tools — messengers between realms, and carriers of truth.✨ In this moon-soaked offering:Learn how to cast air spells using your voice and breathDiscover the sacred art of feather magic for manifestation and clarityConnect with chakras activated under this moon (heart, crown, throat)Embrace your inner visionary with a poetic ritual to honor your evolutionThis is your lunar invitation to whisper to the wind, shed your old skin, and float into your next frequency. Aquarius energy doesn't want perfection — it wants your truth.About the Host: Katherine is an esteemed practitioner of Chakra, Astrology, and Tarot Alchemy, harnessing the cosmic forces and energies to manifest magic and success.As the visionary behind the acclaimed Chakras & Cusswords Podcast, she curates an oasis for the contemporary mystic, guiding seekers on a transformative journey of self-discovery. Her illustrious presence has graced prestigious platforms such as Good Day Sacramento, The Astrology Magazine, TMZ and the revered Aura app.Elevating her craft to the forefront, the Chakras & Cusswords Podcast has earned distinction as one of the Top 5 Chakra-inspired Podcasts.Furthermore, Katherine is a certified life, chakra, and meditation coach, specializing in the holistic healing of mind and soul through the profound resonance of sound energy. Her expertise serves as a beacon of hope and renewal for those embarking on the path of personal growth and spiritual enlightenment.Instagram: https://www.instagram.com/chakras_cusswords/Lifestyle, Nurse Love 101: https://www.youtube.com/channel/UCtWgA6zxwaZd-CpNUi3CO5wTik Tok:https://www.tiktok.com/@chakras.cusswordsWebsite: https://chakrascusswords.com#manifestation #lawofattraction #chakrascusswords #fullmoon #newmoon #spirituality #meditation #chakra #astrology #aquarius #aquariusmoon

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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

Before exploring Early Colonial Mexico, let’s revisit one of the most glorious Mesoamerican societies—the Aztec Empire. E137. Check out the YouTube version of this episode at https://youtu.be/Ku-wg7AhsAk which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. 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 North America History books available at https://amzn.to/3OnczVT 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 HISTORICAL JESUS podcast at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE 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/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM See omnystudio.com/listener for privacy information.

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

Jacob and Aaron take a look at the readings for the Fifth Sunday after Pentecost, which are Deuteronomy 30:9-14, Colossians 1:1-14, and Luke 10:25-37.

In this session of Planting Life, Mayan archaeoastronomer Alonso Méndez reveals the profound astronomical knowledge embedded in ancient Mesoamerican civilization. Drawing from his decades of research at Palenque, Méndez traces how corn […]

REPTILIAN HUMANOIDS: GHASTLY ABDUCTORS & HORRIFYING SHAPESHIFTERS | LIVE Chat | Q&A (REAL REPORTS!)For centuries, legends of serpent-like beings have slithered through the undercurrents of myth, folklore, and ancient history. From the Nagas of India to the scaled deities carved into Mesoamerican temples, humanity has long whispered about reptilian entities that dwell just beyond our perception. But what if these aren't just symbols or myths? What if these beings are real, and some of them are walking among us?In tonight's show, we crack open the lid on one of the most unnerving aspects of modern high strangeness: the Reptilian humanoid phenomenon. Often described as cold-blooded, intelligent, and deeply manipulative, these entities have been implicated in countless abduction cases, government conspiracy claims, and eyewitness accounts that point to horrifying shapeshifting abilities. Witnesses often report their abductions as emotionally traumatic, with memories of underground bases, surgical experimentation, and a psychic control that lingers long after the encounter ends.While skeptics may brush off the idea as science fiction gone rogue, the sheer consistency in descriptions across cultures, periods, and personal testimonies deserves deeper consideration. Are these beings ancient intruders from another dimension, or biologically engineered watchers hiding behind a mask of human normalcy? Many experiencers claim these entities can shift forms at will, slipping between human and reptilian guise with terrifying ease.We'll explore the chilling reports of individuals who claim to have seen these beings with their own eyes, whether in a corporate boardroom, a shadowy abduction scenario, or even in moments of spiritual or psychedelic awakening. Tonight, we're not just asking if Reptilian humanoids exist, we're digging into the why. Why are they here? What do they want? And most importantly, who or what is pulling the strings behind the veil? Hi. My name is Lon Strickler. I hope that you enjoy listening to Phantoms & Monsters Personal Reports. I have a question for you. Have you ever had an unexplained sighting or encounter? Do you have photographic and/or video evidence of your experience? Would you like to share your unique story with our readers and listeners? Please feel free to forward your account to me, either through my email lonstrickler@phantomsandmonsters.com or call me at 410-241-5974. You can also visit my website at https://www.phantomsandmonsters.com and use the contact link on the homepage. Your personal information will be kept confidential if requested.I have been a paranormal and anomalies researcher & investigator for over 45 years. My reports & findings have been featured in hundreds of online media sources. Several of these published reports have been presented on various television segments, including The History Channel's 'Ancient Aliens,' Syfy's 'Paranormal Witness', 'Fact or Faked: Paranormal Files,' Destination America's 'Monsters and Mysteries in America,' and, more recently, 'Unsolved Mysteries' on Netflix. I have been interviewed on hundreds of radio & online broadcasts, including multiple guest appearances on 'Coast to Coast AM.'One of my encounters was featured on Destination America's 'Monsters and Mysteries in America' television show for the 'The Sykesville Monster' episode. I am a published author of 9 books on various cryptid & supernatural subjects.In addition, I am an intuitive who has worked with hundreds of clients who sought help with their personal hauntings and unexplained activities. I never charge for my services.If you feel that I can help answer your questions, please feel free to contact me. Thanks for your consideration.Do you have a report or encounter that you would like to be read on 'Personal Reports' & featured on the Phantoms & Monsters blog? Contact me at lonstrickler@phantomsandmonsters.com

REPTILIAN HUMANOIDS: GHASTLY ABDUCTORS & HORRIFYING SHAPESHIFTERS | LIVE Chat | Q&A (REAL REPORTS!)For centuries, legends of serpent-like beings have slithered through the undercurrents of myth, folklore, and ancient history. From the Nagas of India to the scaled deities carved into Mesoamerican temples, humanity has long whispered about reptilian entities that dwell just beyond our perception. But what if these aren't just symbols or myths? What if these beings are real, and some of them are walking among us?In tonight's show, we crack open the lid on one of the most unnerving aspects of modern high strangeness: the Reptilian humanoid phenomenon. Often described as cold-blooded, intelligent, and deeply manipulative, these entities have been implicated in countless abduction cases, government conspiracy claims, and eyewitness accounts that point to horrifying shapeshifting abilities. Witnesses often report their abductions as emotionally traumatic, with memories of underground bases, surgical experimentation, and a psychic control that lingers long after the encounter ends.While skeptics may brush off the idea as science fiction gone rogue, the sheer consistency in descriptions across cultures, periods, and personal testimonies deserves deeper consideration. Are these beings ancient intruders from another dimension, or biologically engineered watchers hiding behind a mask of human normalcy? Many experiencers claim these entities can shift forms at will, slipping between human and reptilian guise with terrifying ease.We'll explore the chilling reports of individuals who claim to have seen these beings with their own eyes, whether in a corporate boardroom, a shadowy abduction scenario, or even in moments of spiritual or psychedelic awakening. Tonight, we're not just asking if Reptilian humanoids exist, we're digging into the why. Why are they here? What do they want? And most importantly, who or what is pulling the strings behind the veil? Hi. My name is Lon Strickler. I hope that you enjoy listening to Phantoms & Monsters Personal Reports. I have a question for you. Have you ever had an unexplained sighting or encounter? Do you have photographic and/or video evidence of your experience? Would you like to share your unique story with our readers and listeners? Please feel free to forward your account to me, either through my email lonstrickler@phantomsandmonsters.com or call me at 410-241-5974. You can also visit my website at https://www.phantomsandmonsters.com and use the contact link on the homepage. Your personal information will be kept confidential if requested.I have been a paranormal and anomalies researcher & investigator for over 45 years. My reports & findings have been featured in hundreds of online media sources. Several of these published reports have been presented on various television segments, including The History Channel's 'Ancient Aliens,' Syfy's 'Paranormal Witness', 'Fact or Faked: Paranormal Files,' Destination America's 'Monsters and Mysteries in America,' and, more recently, 'Unsolved Mysteries' on Netflix. I have been interviewed on hundreds of radio & online broadcasts, including multiple guest appearances on 'Coast to Coast AM.'One of my encounters was featured on Destination America's 'Monsters and Mysteries in America' television show for the 'The Sykesville Monster' episode. I am a published author of 9 books on various cryptid & supernatural subjects.In addition, I am an intuitive who has worked with hundreds of clients who sought help with their personal hauntings and unexplained activities. I never charge for my services.If you feel that I can help answer your questions, please feel free to contact me. Thanks for your consideration.Do you have a report or encounter that you would like to be read on 'Personal Reports' & featured on the Phantoms & Monsters blog? Contact me at lonstrickler@phantomsandmonsters.com

HOLLYWOOD - Rosemead, California artist Haileigh Eriquez is a winner in the L. Ron Hubbard Illustrators of the Future Contest and was honored along with ten other artists and twelve writers at the Taglyan Complex in Hollywood, California on April 10th. Her art is published along with the other writers' and illustrators' stories and art in the international bestselling anthology, L. Ron Hubbard Presents Writers of the Future Volume 41 which will be officially released on April 22nd 2025. Haileigh Enriquez was born in 1996 and is a Los Angeles–born artist with a mix of Mexican/Yaqui Native American and Salvadorian roots. Growing up in Rosemead, California, a predominantly Asian/Hispanic community, deeply shaped her identity. She immersed herself in drawing and comic books from an early age and fostered a fascination for character design and storytelling. What started as an escape, turned into a passion. Originally on a path toward a career in the medical field, a personal loss led Haileigh to reevaluate her future and embrace her true passion: art. With the encouragement of her family and mentors, she shifted her focus and enrolled at Laguna College of Art and Design (LCAD), where she refined her technique and explored her own personal style. Her work blends fantastical realism, bold colors, and dynamic lines, drawing heavily from her love for comic book art and Mesoamerican mythology. Driven by a desire to create characters that celebrate cultural diversity, Haileigh's work is a joyful exploration of identity, imagination, and resilience. As a traditional artist turned digital creator, she combines realism with imaginative storytelling, crafting unique characters that reflect her identity and the worlds she dreams of. HOLLYWOOD - Mullica Hill, New Jersey author Sandra Skalski is a winner in the L. Ron Hubbard Illustrators of the Future Contest and was honored along with eleven other writers and eleven artists at the Taglyan Complex in Hollywood, California on April 10th. Her story, "Slip Stone," is published along with the other writers' and illustrators' stories and art in the international bestselling anthology, L. Ron Hubbard Presents Writers of the Future Volume 41 which was officially released on April 22nd 2025. Sandra Skalski's love of fantasy ignited when her kindergarten teacher read Ozma of Oz to the class. Growing up, she spent most of her allowance in the Bookmobile. During the summer, she walked nearly two miles to the nearest library to devour every fantasy and science fiction book she could find. She wrote her first SF story when she was thirteen. It wasn't very good, but she was determined to keep writing. Attending Viable Paradise workshop helped improve her craft. The first time she got the courage to hit submit, it was to the Writers of the Future Contest. Her stories have appeared in Factor Four Magazine, Wyld Flash, Ruth and Ann's Guide to Time Travel Anthology Vol. 2 and 100-Foot Crow. Sandra lives with her husband in suburban New Jersey. She recently retired from a career in chemical engineering, leaving her with actual time to write. When she's not writing, you can find her in the butterfly garden or traveling with her husband. Her greatest joy is spending time with her daughter, son-in-law, and her two beautiful grandchildren. The Contest, one of the most prestigious writing and illustrating competitions in the world, is currently in its 42nd year and is judged by some of the premier names in speculative fiction.

Calling all señiores and señoritas! Book your tickets today and soar above Mexico City with Beyoncé's Balloons: the only luxury hot air balloon experience where altitude meets attitude! Founded by Trixie and Katya after a prophetic Katya fever dream involving an Aztec King, a singing churro, and Ben Franklin's kite, float gracefully over ancient Mesoamerican pyramids, swirling Mexico City traffic, and the emotional ruins of your last throuple. Each ride includes a Beyoncé-only playlist (NO SKIPS) and a thermos of lukewarm ginger-lime agua fresca. Plus, if the street tacos you dared to eat at 3 a.m. decide to throw a quinceañera in your intestines mid-flight, fear not—we offer our brand-new patented Sky Relief Capsule™: a private, glitter-lined lavatory pod with LED mood lighting and Beyoncé whispering “you got this” in ASMR. Beyoncé's Balloons: Sky High, Bootylicious, and now Bowel-Safe! This episode is brought to you by BetterHelp. Give online therapy a try at https://BetterHelp.com/BALD and get on your way to being your best self! Need a website? Head to ⁠⁠https://www.Squarespace.com/BALD⁠⁠ to save 10% off your first purchase of a website or domain using code BALD Start listening to Audible and discover what's beyond the edge of your seat! New members can try Audible now free for 30 days by going to: https://Audible.com/BALD or text BALD to 500-500 Take advantage of our exclusive Hungryroot offer! For a limited time get 40% off your first box PLUS get a free item in every box for life! Go to: https://Hungryroot.com/BALD and use code BALD Follow Trixie: @TrixieMattel Follow Katya: @Katya_Zamo To watch the podcast on YouTube: ⁠⁠⁠⁠⁠⁠⁠http://bit.ly/TrixieKatyaYT⁠⁠⁠⁠⁠⁠⁠ To check out our official YouTube Clips Channel: ⁠⁠⁠⁠⁠⁠⁠https://bit.ly/TrixieAndKatyaClipsYT⁠⁠⁠⁠⁠⁠⁠ Don't forget to follow the podcast for free wherever you're listening or by using this link: ⁠⁠⁠⁠⁠⁠⁠https://bit.ly/thebaldandthebeautifulpodcast⁠⁠⁠⁠⁠⁠⁠ If you want to support the show, and get all the episodes ad-free go to: ⁠⁠⁠⁠⁠⁠⁠https://thebaldandthebeautiful.supercast.com⁠⁠⁠⁠⁠⁠⁠ If you like the show, telling a friend about it would be amazing! You can text, email, Tweet, or send this link to a friend: ⁠⁠⁠⁠⁠⁠⁠https://bit.ly/thebaldandthebeautifulpodcast⁠⁠⁠⁠⁠⁠⁠ To check out future Live Podcast Shows, go to: ⁠⁠⁠⁠⁠⁠⁠https://trixieandkatyalive.com⁠⁠⁠⁠⁠⁠⁠ To order your copy of our book, "Working Girls", go to: ⁠⁠⁠⁠⁠⁠⁠https://workinggirlsbook.com⁠⁠⁠⁠⁠⁠⁠ To check out the Trixie Motel in Palm Springs, CA: ⁠⁠⁠⁠⁠⁠⁠https://www.trixiemotel.com⁠⁠⁠⁠⁠⁠⁠ Listen Anywhere! ⁠⁠⁠http://bit.ly/thebaldandthebeautifulpodcast⁠⁠⁠   Follo​w Trixie: Official Website: ⁠⁠⁠https://www.trixiemattel.com/⁠⁠⁠ ​ TikTok: ⁠https://www.tiktok.com/@trixie⁠ Facebook: ​⁠⁠⁠https://www.facebook.com/trixiemattel⁠⁠⁠  Instagram: ⁠⁠⁠https://www.instagram.com/trixiemattel⁠⁠⁠ Twitter (X): ​⁠⁠⁠https://twitter.com/trixiemattel⁠⁠⁠   Follow Katya: Official Website: ⁠⁠⁠https://www.welovekatya.com/⁠⁠⁠ TikTok: ⁠https://www.tiktok.com/@katya_zamo⁠ Facebook: ⁠⁠⁠https://www.facebook.com/welovekatya/⁠⁠⁠  Instagram: ⁠⁠⁠https://www.instagram.com/katya_zamo⁠⁠⁠  Twitter (X): ⁠⁠⁠https://twitter.com/katya_zamo⁠⁠⁠    About the Podcast: The Bald and the Beautiful with Trixie and Katya features a pair of grizzled gay ghouls sitting on chairs, holding microphones, and discussing their fabulous lives in Tinseltown. (featuring occasional forays into movies, television shows, and air-conditioning) The New York Times called them models, moguls, actors, influencers, drag queens, RuPaul's Drag Race contestants, and even humanoids. If one thing can be said about these two preternaturally gorgeous queens' podcast, it's that Trixie and Katya find the sheer, unadulterated beauty of pure insanity. Tune in every week to experience the auditory pleasure that is The Bald and the Beautiful with Trixie and Katya. #TrixieMattel #KatyaZamo #BaldBeautiful Learn more about your ad choices. Visit podcastchoices.com/adchoices

When we look at the environmental challenges facing our planet, it's easy to feel overwhelmed and disconnected. But what if healing Earth starts with healing ourselves? In this transformative conversation, clinical psychotherapist and leadership coach B. Jason Gibler reveals how reconnecting with ancient earth-based wisdom might be our path forward.Growing up off-grid in the forests of the American West, Jason developed a profound connection to nature that would later shape his approach to spiritual psychology. Drawing from his Mexican heritage and extensive study of wisdom traditions ranging from Mesoamerican shamanism to Buddhism, he's crafted a unique approach that bridges science and spirituality.At the heart of Jason's work lies a powerful truth: wellness requires both connection and authenticity. While modern society has pushed us toward separation and differentiation, we've lost the integration that balances it. He explains how this mirrors the imbalance between divine masculine and feminine energies that has led to environmental degradation over thousands of years.The conversation takes a fascinating turn when Jason discusses befriending our fears rather than overcoming them. By approaching difficult emotions with curiosity instead of judgment, we transform our relationship with ourselves and discover what these emotions are trying to teach us. This inner healing process ultimately extends outward, changing how we interact with others and the natural world.Jason's upcoming book, "The Way of the Jaguar," weaves these concepts into a narrative journey where power animals reveal spiritual truths to a disconnected land developer. Through storytelling, Jason makes ancient wisdom accessible to modern readers seeking deeper meaning without religious dogma.Whether you're feeling burned out, spiritually disconnected, or simply curious about earth-based traditions, this episode offers practical insights for reconnecting with your authentic self and recognizing your place within the great circle of life. By learning to love all parts of ourselves—even those we'd prefer to hide—we develop greater capacity to extend that same acceptance to others and the planet we share.Take a walk in nature, feel the ground beneath your feet, and remember: the divine energy flowing through all living things flows through you too.To connect with B. Jason Gibler:jasongibler.comhttps://linktr.ee/jasongiblerTo learn more about Mindy CLICK HERE

Fernando Pérez-Montesinos's first book, Landscaping Indigenous Mexico: The Liberal State and Capitalism in the Purépecha Highlands (University of Texas Press, 2025), focuses on the Purépecha people of Michoacán, Mexico, and examines why and how long-standing patterns of communal landholding changed in response to liberal policies, railroad expansion, and the rise of the timber industry in Mexico. A history of the Purépecha people's survival amid environmental and political changes. Fernando Pérez-Montesinos holds that landscapes are more than geological formations; they are living records of human struggles. Landscaping Indigenous Mexico unearths the history of Juátarhu, an Indigenous landscape shaped and nurtured by the Purépecha—a formidable Mesoamerican people whose power once rivaled that of the Aztecs. Although cataclysmic changes came with European contact and colonization, Juátarhu's enduring agroecology continued to sustain local life through centuries of challenges. Contesting essentialist narratives of Indigenous penury, Pérez Montesinos shows how Purépechas thrived after Mexican independence in 1821, using Juátarhu's diverse agroecology to negotiate continued autonomy amid waves of national economic and political upheaval. After 1870, however, autonomy waned under the pressure of land privatization policies, state intervention, and industrial logging. On the eve of the Mexican Revolution in 1910, Purépechas stood at a critical juncture: Would the Indigenous landscape endure or succumb? Offering a fresh perspective on a seemingly well-worn subject, Pérez Montesinos argues that Michoacán, long considered a peripheral revolutionary region, saw one of the era's most radical events: the destruction of the liberal order and the timber capitalism of Juátarhu. Fernando Pérez-Montesinos is a historian of modern Mexico with a focus on the nineteenth century and the Mexican revolution at the University of California, Los Angeles (UCLA). His research combines environmental, social, and indigenous history to study the connections between processes of land privatization, class and state formation, and ecological change. At UCLA, he teaches courses on modern Latin America and Mexico, as well as environmental and indigenous history. I am currently one of the senior editors of the Hispanic American Historical Review. A chilango at heart, he enjoys tacos al pastor, the Mexican summer rains, and playing fingerstyle guitar. Hugo Peralta-Ramírez is a doctoral student in Colonial Mexican History at the University of California, Los Angeles (UCLA) where he works on the intersection of land, labor, and law among the indigenous communities of Oaxaca. 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

Fernando Pérez-Montesinos's first book, Landscaping Indigenous Mexico: The Liberal State and Capitalism in the Purépecha Highlands (University of Texas Press, 2025), focuses on the Purépecha people of Michoacán, Mexico, and examines why and how long-standing patterns of communal landholding changed in response to liberal policies, railroad expansion, and the rise of the timber industry in Mexico. A history of the Purépecha people's survival amid environmental and political changes. Fernando Pérez-Montesinos holds that landscapes are more than geological formations; they are living records of human struggles. Landscaping Indigenous Mexico unearths the history of Juátarhu, an Indigenous landscape shaped and nurtured by the Purépecha—a formidable Mesoamerican people whose power once rivaled that of the Aztecs. Although cataclysmic changes came with European contact and colonization, Juátarhu's enduring agroecology continued to sustain local life through centuries of challenges. Contesting essentialist narratives of Indigenous penury, Pérez Montesinos shows how Purépechas thrived after Mexican independence in 1821, using Juátarhu's diverse agroecology to negotiate continued autonomy amid waves of national economic and political upheaval. After 1870, however, autonomy waned under the pressure of land privatization policies, state intervention, and industrial logging. On the eve of the Mexican Revolution in 1910, Purépechas stood at a critical juncture: Would the Indigenous landscape endure or succumb? Offering a fresh perspective on a seemingly well-worn subject, Pérez Montesinos argues that Michoacán, long considered a peripheral revolutionary region, saw one of the era's most radical events: the destruction of the liberal order and the timber capitalism of Juátarhu. Fernando Pérez-Montesinos is a historian of modern Mexico with a focus on the nineteenth century and the Mexican revolution at the University of California, Los Angeles (UCLA). His research combines environmental, social, and indigenous history to study the connections between processes of land privatization, class and state formation, and ecological change. At UCLA, he teaches courses on modern Latin America and Mexico, as well as environmental and indigenous history. I am currently one of the senior editors of the Hispanic American Historical Review. A chilango at heart, he enjoys tacos al pastor, the Mexican summer rains, and playing fingerstyle guitar. Hugo Peralta-Ramírez is a doctoral student in Colonial Mexican History at the University of California, Los Angeles (UCLA) where he works on the intersection of land, labor, and law among the indigenous communities of Oaxaca. 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

Fernando Pérez-Montesinos's first book, Landscaping Indigenous Mexico: The Liberal State and Capitalism in the Purépecha Highlands (University of Texas Press, 2025), focuses on the Purépecha people of Michoacán, Mexico, and examines why and how long-standing patterns of communal landholding changed in response to liberal policies, railroad expansion, and the rise of the timber industry in Mexico. A history of the Purépecha people's survival amid environmental and political changes. Fernando Pérez-Montesinos holds that landscapes are more than geological formations; they are living records of human struggles. Landscaping Indigenous Mexico unearths the history of Juátarhu, an Indigenous landscape shaped and nurtured by the Purépecha—a formidable Mesoamerican people whose power once rivaled that of the Aztecs. Although cataclysmic changes came with European contact and colonization, Juátarhu's enduring agroecology continued to sustain local life through centuries of challenges. Contesting essentialist narratives of Indigenous penury, Pérez Montesinos shows how Purépechas thrived after Mexican independence in 1821, using Juátarhu's diverse agroecology to negotiate continued autonomy amid waves of national economic and political upheaval. After 1870, however, autonomy waned under the pressure of land privatization policies, state intervention, and industrial logging. On the eve of the Mexican Revolution in 1910, Purépechas stood at a critical juncture: Would the Indigenous landscape endure or succumb? Offering a fresh perspective on a seemingly well-worn subject, Pérez Montesinos argues that Michoacán, long considered a peripheral revolutionary region, saw one of the era's most radical events: the destruction of the liberal order and the timber capitalism of Juátarhu. Fernando Pérez-Montesinos is a historian of modern Mexico with a focus on the nineteenth century and the Mexican revolution at the University of California, Los Angeles (UCLA). His research combines environmental, social, and indigenous history to study the connections between processes of land privatization, class and state formation, and ecological change. At UCLA, he teaches courses on modern Latin America and Mexico, as well as environmental and indigenous history. I am currently one of the senior editors of the Hispanic American Historical Review. A chilango at heart, he enjoys tacos al pastor, the Mexican summer rains, and playing fingerstyle guitar. Hugo Peralta-Ramírez is a doctoral student in Colonial Mexican History at the University of California, Los Angeles (UCLA) where he works on the intersection of land, labor, and law among the indigenous communities of Oaxaca. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

Fernando Pérez-Montesinos's first book, Landscaping Indigenous Mexico: The Liberal State and Capitalism in the Purépecha Highlands (University of Texas Press, 2025), focuses on the Purépecha people of Michoacán, Mexico, and examines why and how long-standing patterns of communal landholding changed in response to liberal policies, railroad expansion, and the rise of the timber industry in Mexico. A history of the Purépecha people's survival amid environmental and political changes. Fernando Pérez-Montesinos holds that landscapes are more than geological formations; they are living records of human struggles. Landscaping Indigenous Mexico unearths the history of Juátarhu, an Indigenous landscape shaped and nurtured by the Purépecha—a formidable Mesoamerican people whose power once rivaled that of the Aztecs. Although cataclysmic changes came with European contact and colonization, Juátarhu's enduring agroecology continued to sustain local life through centuries of challenges. Contesting essentialist narratives of Indigenous penury, Pérez Montesinos shows how Purépechas thrived after Mexican independence in 1821, using Juátarhu's diverse agroecology to negotiate continued autonomy amid waves of national economic and political upheaval. After 1870, however, autonomy waned under the pressure of land privatization policies, state intervention, and industrial logging. On the eve of the Mexican Revolution in 1910, Purépechas stood at a critical juncture: Would the Indigenous landscape endure or succumb? Offering a fresh perspective on a seemingly well-worn subject, Pérez Montesinos argues that Michoacán, long considered a peripheral revolutionary region, saw one of the era's most radical events: the destruction of the liberal order and the timber capitalism of Juátarhu. Fernando Pérez-Montesinos is a historian of modern Mexico with a focus on the nineteenth century and the Mexican revolution at the University of California, Los Angeles (UCLA). His research combines environmental, social, and indigenous history to study the connections between processes of land privatization, class and state formation, and ecological change. At UCLA, he teaches courses on modern Latin America and Mexico, as well as environmental and indigenous history. I am currently one of the senior editors of the Hispanic American Historical Review. A chilango at heart, he enjoys tacos al pastor, the Mexican summer rains, and playing fingerstyle guitar. Hugo Peralta-Ramírez is a doctoral student in Colonial Mexican History at the University of California, Los Angeles (UCLA) where he works on the intersection of land, labor, and law among the indigenous communities of Oaxaca. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

Fernando Pérez-Montesinos's first book, Landscaping Indigenous Mexico: The Liberal State and Capitalism in the Purépecha Highlands (University of Texas Press, 2025), focuses on the Purépecha people of Michoacán, Mexico, and examines why and how long-standing patterns of communal landholding changed in response to liberal policies, railroad expansion, and the rise of the timber industry in Mexico. A history of the Purépecha people's survival amid environmental and political changes. Fernando Pérez-Montesinos holds that landscapes are more than geological formations; they are living records of human struggles. Landscaping Indigenous Mexico unearths the history of Juátarhu, an Indigenous landscape shaped and nurtured by the Purépecha—a formidable Mesoamerican people whose power once rivaled that of the Aztecs. Although cataclysmic changes came with European contact and colonization, Juátarhu's enduring agroecology continued to sustain local life through centuries of challenges. Contesting essentialist narratives of Indigenous penury, Pérez Montesinos shows how Purépechas thrived after Mexican independence in 1821, using Juátarhu's diverse agroecology to negotiate continued autonomy amid waves of national economic and political upheaval. After 1870, however, autonomy waned under the pressure of land privatization policies, state intervention, and industrial logging. On the eve of the Mexican Revolution in 1910, Purépechas stood at a critical juncture: Would the Indigenous landscape endure or succumb? Offering a fresh perspective on a seemingly well-worn subject, Pérez Montesinos argues that Michoacán, long considered a peripheral revolutionary region, saw one of the era's most radical events: the destruction of the liberal order and the timber capitalism of Juátarhu. Fernando Pérez-Montesinos is a historian of modern Mexico with a focus on the nineteenth century and the Mexican revolution at the University of California, Los Angeles (UCLA). His research combines environmental, social, and indigenous history to study the connections between processes of land privatization, class and state formation, and ecological change. At UCLA, he teaches courses on modern Latin America and Mexico, as well as environmental and indigenous history. I am currently one of the senior editors of the Hispanic American Historical Review. A chilango at heart, he enjoys tacos al pastor, the Mexican summer rains, and playing fingerstyle guitar. Hugo Peralta-Ramírez is a doctoral student in Colonial Mexican History at the University of California, Los Angeles (UCLA) where he works on the intersection of land, labor, and law among the indigenous communities of Oaxaca. Learn more about your ad choices. Visit megaphone.fm/adchoices

Fernando Pérez-Montesinos's first book, Landscaping Indigenous Mexico: The Liberal State and Capitalism in the Purépecha Highlands (University of Texas Press, 2025), focuses on the Purépecha people of Michoacán, Mexico, and examines why and how long-standing patterns of communal landholding changed in response to liberal policies, railroad expansion, and the rise of the timber industry in Mexico. A history of the Purépecha people's survival amid environmental and political changes. Fernando Pérez-Montesinos holds that landscapes are more than geological formations; they are living records of human struggles. Landscaping Indigenous Mexico unearths the history of Juátarhu, an Indigenous landscape shaped and nurtured by the Purépecha—a formidable Mesoamerican people whose power once rivaled that of the Aztecs. Although cataclysmic changes came with European contact and colonization, Juátarhu's enduring agroecology continued to sustain local life through centuries of challenges. Contesting essentialist narratives of Indigenous penury, Pérez Montesinos shows how Purépechas thrived after Mexican independence in 1821, using Juátarhu's diverse agroecology to negotiate continued autonomy amid waves of national economic and political upheaval. After 1870, however, autonomy waned under the pressure of land privatization policies, state intervention, and industrial logging. On the eve of the Mexican Revolution in 1910, Purépechas stood at a critical juncture: Would the Indigenous landscape endure or succumb? Offering a fresh perspective on a seemingly well-worn subject, Pérez Montesinos argues that Michoacán, long considered a peripheral revolutionary region, saw one of the era's most radical events: the destruction of the liberal order and the timber capitalism of Juátarhu. Fernando Pérez-Montesinos is a historian of modern Mexico with a focus on the nineteenth century and the Mexican revolution at the University of California, Los Angeles (UCLA). His research combines environmental, social, and indigenous history to study the connections between processes of land privatization, class and state formation, and ecological change. At UCLA, he teaches courses on modern Latin America and Mexico, as well as environmental and indigenous history. I am currently one of the senior editors of the Hispanic American Historical Review. A chilango at heart, he enjoys tacos al pastor, the Mexican summer rains, and playing fingerstyle guitar. Hugo Peralta-Ramírez is a doctoral student in Colonial Mexican History at the University of California, Los Angeles (UCLA) where he works on the intersection of land, labor, and law among the indigenous communities of Oaxaca. Learn more about your ad choices. Visit megaphone.fm/adchoices

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

News items read by Laura Kennedy include: New study of obsidian artifacts in Mexico points to large Mesoamerican trading network (details)(details) Research team uncovers diversity of pregnancy depictions among Viking age communities (details)(details) Excavation of new ancient relief depicts last great Assyrian king (details) Scientific analysis undermines hypothesis behind burial place of Macedonia's Phillip II (details)(details)

Hello beloved. Have you ever heard of the Pleiades? Not to be confused for the “Pleadians” Star Family Race, but that of the 7 sisters dancing in they sky, protecting and holding space for women of all kind.The veils are lifting and our connection to all that is.ALL THAT IS - is available for ALL by setting the intention and integrating their gifts into helping society transition into our next spiritual - golden age. That said, if you sense your here for this grand integration of heaven on earth, I want to share this incredible astrological transit.Pause and root in your essence as you invite the Pleiades Stargate and the essence of their beautiful protection. THE STORY. In Greek mythology, the Pleiades were the seven daughters of the sea-nymph Pleione and Atlas, a Titan condemned by Zeus to bear the sky on his shoulders forever.Their names—Maia, Electra, Taygete, Alcyone, Celaeno, Sterope, and Merope—reflect their celestial legacy.The name Pleiades, derived from the Greek word pleiôn meaning “plenty,” signifies their title as “Ladies of Plenty.”The Myth recounts their pursuit by Orion, the giant hunter enamored with them.To shield them from his advances, Zeus transformed the sisters into stars, placing them in the night sky. Another story portrays the Pleiades as companions of Artemis, goddess of the hunt, who turned them into stars to safeguard them from Orion's relentless pursuit. The Pleiades constellation endures as a powerful symbol of sisterhood, embodying the strength and unity found in collective bonds.Today, the Pleiades resonate deeply with the divine feminine, representing a restoration of feminine energy rooted in nurturing, abundance, and resilience.Their celestial presence inspires modern movements to reclaim the divine feminine, fostering empowerment, fertility, and prosperity and the interconnectedness of women supporting one another.This constellation's enduring light serves as a reminder of the sacred feminine's role in healing and creating balance in a world yearning for unity and hope.Pleiades were the companions of Artemis, the goddess of the hunt, who transformed them into stars to protect them from the advances of orion, a giant hunter.

1325 - 1521 - The powerful Mesoamerican civilisation known for advanced city-building, military strength, religious rituals, and human sacrifices before their downfall to Spanish conquistadors led by Hernán Cortés.

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

Prior to exploring Early Colonial Mexico, let’s re-visit one of the most glorious Mesoamerican societies—the Aztec Empire in the context of presentism. The meaning of presentism is an attitude toward the past dominated by present-day attitudes and experiences. Some define it as the historical sin of applying present-day virtues upon the past. Check out the YouTube versions of this episode at: https://youtu.be/Ku-wg7AhsAk https://youtu.be/XiTcSgMM06o 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: PragerU 5-Minute Videos with Douglas Murray: No Past, No Future? & Victor Davis Hanson: Why Study History? Audio & text 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.

Moiya and Christina review the star-studded movie adapted from Douglas Adams' hit novel. Come for Moiya's thoughts on the infinite improbability drive, stay for Christina's fun facts about the worst poetry in the universe.Guest Star: Keenan Steiner is a standup comedian and host of Comedian Behavioral Therapy. Follow him online @keenanstandup or and check out his upcoming shows!MessagesBecome a star and join the patreon at patreon.com/palebluepod!Go supernova and support Pale Blue Pod on PayPalGet your Pale Blue Pod Merch Listen to This Guy Sucked every ThursdayFind Us OnlineWebsite: palebluepod.comPatreon: patreon.com/palebluepodTwitter: twitter.com/PaleBluePodInstagram: instagram.com/palebluepodCreditsHost Dr. Moiya McTier. Twitter: @GoAstroMo, Website: moiyamctier.comEditor Mischa Stanton. Twitter: @mischaetc, Website: mischastanton.comCover artist Shae McMullin. Twitter: @thereshaegoes, Website: shaemcmullin.comTheme musician Evan Johnston. Website: evanjohnstonmusic.comAbout UsPale Blue Pod is an astronomy podcast for people who are overwhelmed by the universe but want to be its friend. Astrophysicist Dr. Moiya McTier and comedian Corinne Caputo demystify space one topic at a time with open eyes, open arms, and open mouths (from so much laughing and jaw-dropping). By the end of each episode, the cosmos will feel a little less “ahhh too scary” and a lot more “ohhh, so cool!” New episodes every Monday.Pale Blue Pod is a member of the Multitude Collective.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Right around last Christmas I did an episode about Book of Mormon geography which took a close look at the Heartland Model. Today on the podcast I have Ken Peterson on as we take a deep dive into the Mesoamerican Model as a setting for the Book of Mormon. As always Ken comes prepared as we look at several factors in examining the Meso-American Model including anthropology, geography, geology, linguistics and natural disasters. No matter which model you subscribe to, you are for sure going to learn something from this episode, and while this is a topic that shouldn't affect anyone's testimony, it sure is fun to talk about.

In this episode of History 102, 'WhatIfAltHist' creator Rudyard Lynch and co-host Austin Padgett explore Mexican history from pre-colonial Mesoamerican civilizations through Spanish conquest to modern times. They examines cultural evolution, governance challenges, and social transformations while highlighting how geographic, racial, and colonial legacies shaped Mexico's development. --

Tiokasin is out unexpectedly this week. We are rebroadcasting the interview with Geraldine Patrick Encina from February 23 of this year:"The 13 year cycle between 2012 to 2025 is marked on stone. It is marked on this stone that has been called the Aztec Calendar, and it is neither Aztec nor a calendar," says Geraldine Patrick Encina. Geraldine is a scholar focused on Mesoamerican calendars, Original Peoples' cosmologies, and the ethical principles embedded in earth-based traditions. Holding a Post-Doctoral degree from Universidad Nacional Autonoma de México, her research has recovered Indigenous timekeeping systems and is providing pathways for Native colleagues to re-signify their connection to ecological cycles, offering refreshed insights into living in harmony with the natural world. She is a Member of the Grand Council of the Eagle and the Condor, a distinguished member of the Otomi Council of the High Lerma River Basin, and a member of the Academic and Technical Committee of the Biocultural Heritage Network of CONACYT. She is also a member of the Interamerican Society for Astronomy in Culture (SIAC), and a Board Member of the Pre-Columbian Society at the University of Pennsylvania Museum. Beyond her research, Geraldine is involved in projects that connect ancient wisdom to modern environmental challenges. As an Executive Member of Earth Timekeepers and coordinator of a collective research program to revitalize the original Maya calendar since 2011, she is helping shape the future of biocultural heritage in Quintana Roo State.Production Credits:Tiokasin Ghosthorse (Lakota), Host and Executive ProducerLiz Hill (Red Lake Ojibwe), ProducerOrlando DuPont, Radio Kingston Studio EngineerTiokasin Ghosthorse, Audio EditorMusic Selections:1. Song Title: Tahi Roots Mix (First Voices Radio Theme Song)Artist: Moana and the Moa HuntersAlbum: Tahi (1993)Label: Southside Records (Australia and New Zealand)2. Song Title: ReadyArtist: Liv WadeAlbum: Know Your Medicine (2022)Label: LIV WADE3. Song Title: Sugar ManArtist: Sixto RodriguezAlbum: Searching for Sugar Man (soundtrack album for documentary, 2012)Label: Light in the Attic / LegacyAbout First Voices Radio:"First Voices Radio," now in its 32nd year on the air, is an internationally syndicated one-hour radio program originating from and heard weekly on Radio Kingston WKNY 1490 AM and 107.9 FM in Kingston, New York. Hosted by Tiokasin Ghosthorse (Lakota), who is the show's Founder and Executive Producer, "First Voices Radio" explores global topics and issues of critical importance to the preservation and protection of Mother Earth presented in the voices and from the perspective of the original peoples of the world.Akantu Intelligence:Visit Akantu Intelligence, an institute that Tiokasin founded with a mission of contextualizing original wisdom for troubled times. Go to https://akantuintelligence.org to find out more and consider joining his Patreon page at https://www.patreon.com/Ghosthorse

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

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.

Have you ever wondered what life was like in an ancient Mesoamerican city? Today, we're sharing our experience visiting Monte Albán, a breathtaking site built by the Zapotecs high in the mountains of Oaxaca. From its strategic location and celestial alignments to the theories behind its abandonment, we uncover what makes this site so significant and why it's a must-visit for history lovers and travelers alike.Key Takeaways:The history and cultural significance of Monte Albán.Theories about why the Zapotecs abandoned the city.How visiting archaeological sites brings history to life.Links And Additional Resources:Boost your confidence in real-life Spanish conversations with our Spanish Immersion RetreatsLevel up your Spanish with our Podcast MembershipGet the full transcript of each episode so you don't miss a wordListen to an extended breakdown section in English going over the most important words and phrasesTest your comprehension with a multiple choice quizIf you enjoy Learn Spanish and Go, please consider subscribing, rating, and reviewing our podcast on Apple Podcasts, Spotify, GoSupport the show

Guest for the Full Hour:“The 130-year cycle between 2012 to 2025 is marked on stone. It is marked on this stone that has been called the Aztec Calendar, and it is neither Aztec nor a calendar,” says Geraldine Patrick Encina. Geraldine is a scholar focused on Mesoamerican calendars, Original Peoples' cosmologies, and the ethical principles embedded in earth-based traditions. Holding a Post-Doctoral degree from Universidad Nacional Autonoma de México, her research has recovered Indigenous timekeeping systems and is providing pathways for Native colleagues to re-signify their connection to ecological cycles, offering refreshed insights into living in harmony with the natural world. She is a Member of the Grand Council of the Eagle and the Condor, a distinguished member of the Otomi Council of the High Lerma River Basin, and a member of the Academic and Technical Committee of the Biocultural Heritage Network of CONACYT. She is also a member of the Interamerican Society for Astronomy in Culture (SIAC), and a Board Member of the Pre-Columbian Society at the University of Pennsylvania Museum. Beyond her research, Geraldine is involved in projects that connect ancient wisdom to modern environmental challenges. As an Executive Member of Earth Timekeepers and coordinator of a collective research program to revitalize the original Maya calendar since 2011, she is helping shape the future of biocultural heritage in Quintana Roo State.Production Credits:Tiokasin Ghosthorse (Lakota), Host and Executive ProducerLiz Hill (Red Lake Ojibwe), ProducerOrlando DuPont, Studio Engineer, Radio Kingston, WKNY 1490 AM and 107.9 FM, Kingston, NY Tiokasin Ghosthorse, Audio EditorMusic Selections:1. Song Title: Tahi Roots Mix (First Voices Radio Theme Song)Artist: Moana and the Moa HuntersAlbum: Tahi (1993)Label: Southside Records (Australia and New Zealand)2. Song Title: ReadyArtist: Liv WadeAlbum: Know Your Medicine (2022)Label: LIV WADE3. Song Title: Sugar ManArtist: Sixto RodriguezAlbum: Searching for Sugar Man (soundtrack album for documentary, 2012)Label: Light in the Attic / LegacyAbout First Voices Radio:“First Voices Radio,” now in its 32nd year on the air, is an internationally syndicated one-hour radio program originating from and heard weekly on Radio Kingston WKNY 1490 AM and 107.9 FM in Kingston, New York. Hosted by Tiokasin Ghosthorse (Lakota), who is the show's Founder and Executive Producer, "First Voices Radio" explores global topics and issues of critical importance to the preservation and protection of Mother Earth presented in the voices and from the perspective of the original peoples of the world.Akantu Intelligence:Visit Akantu Intelligence, an institute that Tiokasin founded with a mission of contextualizing original wisdom for troubled times. Go to https://akantuintelligence.org to find out more and consider joining his Patreon page at https://www.patreon.com/Ghosthorse

A deep investigation of mysterious geometric structures on the surface of Mars• Explores a wide variety of anomalous structures on Mars's surface that display a high degree of geometric and pictographic design• Examines sites such as the Elysium pyramid famously described by Carl Sagan and city complexes in the Nepenthes Mensae and Atlantis Chaos regions• Argues that Mayan creation stories of a Star War and Sumerian myths of the Anunnaki provide ancient evidence for the existence of a Martian cultureExploring evidence of a lost Martian civilization and its contact with Earth, investigator George Haas examines a wide variety of anomalous structures and geoglyphs on Mars's surface that display a high degree of geometric and symbolic design that reveal an ancient bond between Earth and Mars. He takes a closer look at Carl Sagan's famous pyramid of Elysium, including high-resolution images released after Sagan's death. Investigating a pair of city complexes in the Nepenthes Mensae region of the Red Planet, Haas shows how the settlements include geometric formations of a five-sided star and a hexagonal pyramid, along with geoglyphic formations representing a dove, a killer whale, and a bat.Examining the Libya Montes region, he reveals a keyhole-shaped formation identical in design to ancient tombs built in Japan. In the Atlantis Chaos region, he investigates the remains of an ancient city nestled along a dead lake, an urban-like array of gridded broken walls and shattered foundations. He then explores a detailed parrot-shaped geoglyph in the large-impact crater known as Argyre Basin that four veterinarians found to possess 22 points of anatomical correctness with terrestrial parrots.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 SETI Research, he has coauthored 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. He lives in Waterford, Virginia.https://thecydoniainstitute.com/Providing an ancient Mesoamerican connection to the civilizations of Mars, Haas looks at a lesser-known Mayan creation story about a Star-War that occurred 800,000 years ago. He reveals parallels between this story and ancient Sumerian stories of the Anunnaki occupation of Earth and Mars as documented by Zecharia Sitchin. Haas also shows how there is a direct correlation between the ruins on Mars and the art and architecture of Mesoamerican cultures, providing clear evidence of a long-disappeared Martian civilization that we are only now rediscovering.Become a supporter of this podcast: https://www.spreaker.com/podcast/earth-ancients--2790919/support.

Nestled in the heart of Mexico's Yucatan Peninsula, the ancient city of Chichén Itza stands as a majestic testament to the architectural ingenuity and cultural richness of the ancient Maya civilization. It's long been regarded as a shining example of Maya influence, yet today, many experts agree it's not typically Maya at all, but rather a reflection of a shifting, adapting civilisation.  So how did the city become such an important hub to a dominant Mesoamerican superpower? What were the cultural and political dynamics that shaped its unique evolution? And why was it so suddenly abandoned, and left to be reclaimed by the jungle?  This is a Short History Of Chichen Itza. A Noiser Production. Written by Sean Coleman. With thanks to Annabeth Headrick, Director of the School of Art and Art History at the University of Denver, and a specialist in Ancient American Cultures.  Get every episode of Short History Of a week early with Noiser+. You'll also get ad-free listening, bonus material, and early access to shows across the Noiser network. Click the Noiser+ banner to get started. Or, if you're on Spotify or Android, go to noiser.com/subscriptions. Learn more about your ad choices. Visit podcastchoices.com/adchoices