Podcasts about oaxacan

Did you know you can support The Rumcast on Patreon now and get bonus episodes, happy hours, and more? You can! Head to patreon.com/therumcast to check it out.You can watch the video version of this episode on YouTube.If you keep up with rum releases it's been pretty hard to ignore the arrival of Alambique Serrano's Vida Nativa series — 5 limited release bottles from the Oaxacan cane juice rum producer that feature a wide range of interesting cask types, different stills, and distinct flavor profiles (watermelon cucumber water?).In this episode, we tasted through 4 out of the 5 bottles, plus the new 3-year blend that's designed to be their first always available release. Along the way we debated our favorites, discussed a possible early favorite rum of the year, revealed John's secret connection to a beloved pop music icon, and much more.We cover the specs of each release during the show, but if you'd like to follow along, the Alambique Serrano website has all the details here.Have a listen and let us know what you think of these rums if you've been able to taste them!

The New Earth Children of Today - Join us with Spirit Baby stories that are real and personal conversations that will share a message of love, hope, connection, and truth. Special Guest Episode: Dr. Courtney Yurko is a wife, freebirth mama, visionary leader, entrepreneur, and dedicated advocate for holistic wellness. As the founder of Connection Health Center, she specializes in spinal health, supporting women through pregnancy, postpartum, and beyond. A passionate advocate for freebirth and sovereign birthing choices, Dr. Yurko empowers women to trust their bodies and reclaim autonomy in the birth process. Beyond her work in health, she is the co-founder of T.O. Mezcal with her husband, an artisanal mezcal brand that honors Oaxacan tradition and promotes intentional consumption. She also founded T.O. Missions Worldwide, Inc., a nonprofit dedicated to bringing love, chiropractic care, and community service to Chichicapam, the town where T.O. Mezcal is produced. Whether guiding her clients to optimal health, advocating for birth freedom, or leading mission-driven initiatives, Dr. Yurko is committed to creating meaningful connections and inspiring others to live life to the fullest. WEBSITES: Work with me / www.tomezcal.com. (BUY — code YURKO10 for 10% off your order) www.connectionhealthcenter.com    www.tomissions.com  

One, admittedly major, decision can change the course of your life for the better. Especially if that major decision involves you leaning into your life's purpose. Because once you see the chance to align yourself with your goals, and you take it, everything starts to fall into place. This is exactly what happened with this week's guest, Bricia Lopez. She started her culinary career taking over her parents' struggling restaurant with her siblings, and now she's a critically acclaimed, globally recognized chef.    Bricia Lopez is a chef, entrepreneur, and acclaimed author. She is a partner at Guelaguetza Restaurant, recipient of The James Beard American Classics award and lauded by the late L.A. Times food critic Jonathan Gold as “The best Oaxacan restaurant in the United States.” Bricia has authored two cookbooks. “OAXACA Home Cooking From the Heart of Mexico” became an instant Amazon bestseller and earned a 2020 James Beard nomination. Her second cookbook, “Asada,” published in 2023, was included in the New York Times' list of best cookbooks of the year. In collaboration with her siblings, Bricia has launched two nationally distributed brands, including the bottled cocktail mix, I Love Micheladas™️, and Guelaguetza™️ mole starters. A sought-after featured guest, Bricia has appeared on NBC's Today Show and judged Bravo's Top Chef, while also being featured in high-profile outlets such as Forbes, NPR, Food & Wine, BBC, and The New Yorker.   In this week's episode, we're talking to Bricia about how she built a culinary empire rooted in culture. We also dive into how she maintains the confidence to build her dream life and how she can do it as a mother to two small children. Bricia is proof that you can give yourself anything you want; you just have to go for it.    Follow Bricia on: Instagram: @bricialopez Website: https://www.bricialopez.com/    Follow Erika on: Instagram @‌theerikacruzTikTok @‌theerikacruzLinkedIn Website: http://www.theerikacruz.com How to work with Erika: Join the waitlist for the Courage Driven Latina program here. Join the waitlist for the Magnetic Mastermind here.   Podcast production for this episode was provided by CCST.

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, we sit down with Bricia Lopez, co-owner of the celebrated Guelaguetza restaurant, to dive into her personal journey from Oaxaca to Los Angeles. Bricia shares how her family, culture, and the vibrant spirit of L.A. shaped her path in the food industry. We explore the rich traditions of Oaxacan cuisine, her dedication to preserving heritage through food, and how she's working to uplift fellow female restaurateurs. Join us for an inspiring conversation about family, food, and breaking barriers!

Episode No. 698 features artist Alex Da Corte and curator Mark Castro. The Modern Art Museum of Fort Worth is presenting "Alex Da Corte: The Whale," a survey of Da Corte's relationship with painting. Featuring more than 40 works, the exhibition examines Da Corte's interest in consumerism, persona, sex, invisible labor, taste, power, and desire. Curated by Alison Hearst, "Da Corte" will be on view through Sept. 7. A catalogue from MAMFW and DelMonico Books is forthcoming. Amazon and Bookshop offer it for $50-55. Da Corte's work has been the subject of solo exhibitions at MOCA Toronto, the Louisiana Museum of Modern Art outside Copenhagen, MASS MoCA, North Adams, and the Metropolitan Museum of Art, New York. Castro is the curator of "Oaxaca Central: Contemporary Mexican Printmaking" at the Chrysler Museum of Art, Norfolk, Va. Across 100 works, the exhibition surveys recent printmaking practice in Oaxaca, home to a vibrant, activist printmaking community. Artists in the exhibition include Ricardo Pinto, Mercedes López, Dr. Lakra, Colectivo Subterráneos, and Emi Winter. "Oaxaca Central is on view through May 11.

Grab your grenadine, better yet, make your own, and fresh squeeze some oranges. Let's make a Tequila Sunrise! Uncle Brad stumbles through the drink's contested origins, where two towns are locked in a cocktail custody battle—Tijuana and Phoenix both claiming parentage with zero willingness to share visitation rights. Our journey then wobbles north to California, where the undisputed modern version was shaped and became a rock and roll icon. Uncle Brad, who's never met a cocktail history he couldn't overexplain, walks us through two historical recipes while Jules—who believes every drink deserves an identity crisis and mezcal twist—throws convention out the window with her Oaxacan remix. Come for the history lesson, stay for the inevitable debate about which version is superior (spoiler alert: the one in your hand always wins).    Tequila Sunrise  Glass: Highball Glass  Garnish: Cherry and Orange Taco  Directions & Ingredients  In glass add:  Ice  2.0 oz Tequila Blanco  4.0 oz Fresh Orange Juice  0.5 oz of homemade grenadine  Pour grenadine slowly over back of your spoon to let it sink to the bottom  Stir gently from the bottom go give it a sunrise look   Garnish with your cherry and orange taco   Tequila Sunrise Spritz  Glass: Collins Glass  Garnish: Orange slice  Directions & Ingredients  In mixing glass add:  1.5 oz tequila  3 oz fresh orange juice  3 oz sparkling water  2 oz aperol, to top at the end for the sunrise effect  Optional: top with champagne or prosecco  Add ice, tequila, fresh orange juice, and sparkling water to a collins glass and mix together.  Slowly pour in Aperol to see your sunrise effect.  Garnish with an orange slice!   Did someone promise Japanese bitters (Uncle Brad)? They are called, “The Japanese Bitters” (btw this is an unsponsored plug – they are delicious!)   TIP: Favorite pre-made syrups for a bar. Thanks @starrsharkins!   The Art of Drinking IG: @theartofdrinkingpodcast     Jules  IG: @join_jules  TikTok: @join_jules   Website: joinjules.com    Brad   IG: @favorite_uncle_brad    This is a Redd Rock Music Podcast  IG: @reddrockmusic  www.reddrockmusic.com Learn more about your ad choices. Visit megaphone.fm/adchoices

Is the L.A. Smorgasburg the best street food festival in America? We talk to the two people most responsible for it, Zach Brooks and Fernando Lopez. Zach has the dream job of tasting all the food and choosing the vendors; and Fernando runs the beer garden at Smorgasburg in Los Angeles and also helps run his family's famous James Beard Award-winning Oaxacan restaurant Gualaguetza.  Learn about your ad choices: dovetail.prx.org/ad-choices

What makes a place feel like home? For Diego, it wasn't where he was born but where he felt most connected—Oaxaca. In this episode, he shares how his Mixtec heritage led him back to his family's origins, how a chance job offer introduced him to the world of beekeeping, and how working with rural communities shaped his understanding of purpose. Whether you're interested in cultural identity, unexpected career paths, or the fascinating traditions of Oaxaca, this episode is packed with insights and inspiration.Key Takeaways:The pull of ancestral roots and the meaning of cultural identityHow unexpected opportunities can lead to deep personal growthThe importance of community and responsibility in shaping one's pathRelevant Links And Additional Resources:131 – Cultura Y Chocolate Con Ervit De Chimalapa | Culture And Cacao With Ervit From ChimalapaBoost 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, Google Podcasts, or Pandora. This helps us reach more listeners like Made in Spain Whether you're an expat chasing the dream, a traveller inspired by European elegance...Listen on: Apple Podcasts SpotifySupport the show

Restauranteur and cookbook author Bricia Lopez takes us back to where her career in food really began -- the kitchen of the renowned, LA-based Oaxacan restaurant Guelaguetza, which her father opened in the 90's. Bricia and her siblings grew up washing dishes, bussing tables and helping their parents foster a sense of community for the Oaxacan diaspora in Los Angeles; something Bricia continues to do as one of the co-owners of the restaurant today. This conversation was recorded when record-breaking wildfires scorched LA earlier this year -- Bricia talks about how she was able to help through calling on her community. Plus, we hear how to make her mama's classic Huevo en Frijoles. Hosted on Acast. See acast.com/privacy for more information.

Rosie reflects on the concept of Ren, a Confucian practice of cultivating compassion and understanding by seeing the world through others' perspectives. Through stories of Taylor Swift's Eras Tour and Oaxacan chapulines, she explores how asking open-ended questions and practicing active listening can bring us closer to those we care about—even when we don't share their tastes. Learn how empathy and curiosity can deepen connections in everyday life. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Send us a textTune in to hear about the 8 day Mexican Riviera cruise and some Oaxacan coffee beans! Peep the new Benito album below:https://open.spotify.com/album/5K79FLRUCSysQnVESLcTdb?si=NVtztffqSYSALcm_k-8n2whttps://music.apple.com/us/album/deb%C3%AD-tirar-m%C3%A1s-fotos/1787022393https://www.instagram.com/gdopodcast/

In this episode of Real Estate and Business, we explore why Puerto Escondido is quickly becoming one of the most sought-after destinations for international investors. From its growing tourism numbers to its low-density luxury developments, this coastal paradise offers unparalleled opportunities. The hospitality market in Mexico is evolving, becoming far more competitive. The focus is shifting toward experiential destinations with unique identities, like Puerto Escondido. Beyond high-density projects that are often lucrative for developers, low-density developments are emerging as the preferred choice. These turnkey properties offer investors not only higher returns compared to other beach destinations in Latin America and beyond but also beachfront opportunities and access to luxury hospitality experiences. Because luxury is changing—it's now about authenticity, identity, and experiences. We also take a deep dive into Puerto Bambú, a standout turnkey pre-sale project designed for those seeking a seamless investment experience. Learn about the area's ROI potential, the importance of professional property management, and why now is the perfect time to invest in this rising market. Plus, meet Patricio Laposse Zapata, Co-Founder and Managing Partner, whose expertise and strategic vision are ensuring the success of Puerto Bambú and other high-value projects. Whether you're an experienced investor or just beginning your real estate journey, this episode is packed with insights and actionable advice you won't want to miss.

Shout outs this episode to Oaxacan speakeasy Hembra, Marco Ochoa of Mezcouting, Sylvia Philion of Mezcaloteca, and Enrique Martinez of Metsal!

Before burritos became as commonplace on menus as sandwiches, Chi-Chi's was selling the Mexican staple as something called a burro, a novelty to the consumer mainstream those many decades ago. The option shared space on the bill of fare with a chili pie, an item that's hardly a must-have today for Mexican chains. If a Chi-Chi's customer wanted something more familiar nearly 50 years ago, they could always go for the french fries, maybe washing them down with a margarita, available at the time in a lunchtime-sized serving.Those menu listings seem like an anachronism today, when many consumers can cite the differences between Sonoran and Oaxacan cuisine. The public's knowledge of Mexican fare, and its appreciation of quality executions, have come a long way since Chi-Chi's introduced many Americans to South of the Border fare in the 1980s and ‘90s. This week's episode of Restaurant Rewind looks at how far consumers' familiarity with Mexican food has come and why that education poses a challenge for Chi-Chi's in its attempt at a rebirth. Can it catch up with popular tastes and find favor with fans of Chipotle or Taco Bell? Give a listen to decide for yourself.  

This week, José answers listener questions about how to do Christmas right. Plus: tales of Mexico's Wonka-esque chiles en nogada, and José's brief but intense relationship with a Oaxacan turkey.See omnystudio.com/listener for privacy information.

In July, a Cassin's kingbird (Tyrannus vociferans) calls from the edge between grassland and pine in Montana, USA. Three months later, I'm among Cassin's kingbirds again but 2000 miles farther south, in their winter range in Oaxaca, Mexico. Over the past year, my life has traced the path of these migratory Cassin's kingbirds—a journey that, for me, has involved falling in love and spending months far away from the Montana landscape I know and love. This is a story of migration, of the memories that birdsongs carry, and of finding a connection to the earth that spans time and space.  Along this journey, we meet many birds and hear their voices. Among the recordings featured in this podcast are Montana sounds of Cassin's kingbird, common yellowthroat (Geothlypis trichas), grasshopper sparrow (Ammodramus savannarum), Lincoln's sparrow (Melospiza lincolnii), sandhill crane (Antigone canadensis), Savannah sparrow (Passerculus sandwichensis), vesper sparrow (Pooecetes gramineus), and western meadowlark (Sturnella neglecta) recorded by me, Shane Sater. From Oaxaca, I share recordings of a Bewick's wren (Thryomanes bewickii), lark sparrow (Chondestes grammacus), lesser goldfinch (Spinus psaltria), loggerhead shrike (Lanius ludovicianus), western kingbird (Tyrannus verticalis), and white-throated towhee (Melozone albicollis). Many thanks to Manuel Grosselet of Tierra de Aves (https://www.tierradeaves.com/) and Jay McGowan of the Cornell Lab of Ornithology for giving me permission to use their Oaxacan recordings of Cassin's kingbirds. I depend on the support of my listeners to continue doing this work. Please share these podcasts, leave a rating, and, if you're able, support me through Patreon: https://www.patreon.com/wildwithnature. Thank you!!! You can find the written, illustrated version of this story here: https://wildwithnature.com/2024/12/01/cassins-kingbird-migration-connections/

Dom and Andy sit down with Bricia Lopez, one of the driving forces behind L.A.‘s iconic Oaxacan restaurant, Guelaguetza for a conversation about how Mexican culture shapes and leads L.A.‘s identity– from groundbreaking cuisine and mezcal culture to music, fashion, and sports. Learn how Bricia has transformed traditional Mexican cuisine and culture into thriving L.A. parties, what Las Vegas means to kids growing up in Los Angeles, and why sometimes it sucks to be a pioneer. Follow Bricia: www.instagram.com/bricialopez Follow I Love Micheladas: instagram.com/ilovemicheladas Eat at Guelaguetza: https://www.ilovemole.com/ We'd love to hear from you. Give us a shout on IG (@industryonlyatthecheesestore) or by email: industryonlyatthecheesestore@gmail.com. Follow Dom: www.instagram.com/domsfoods Follow Andy: www.instagram.com/andywangNYLA Visit The Cheese Store: https://www.cheesestorebh.com/

Comprehensive coverage of the day's news with a focus on war and peace; social, environmental and economic justice. Trump called for 100% tariffs on cars made in Mexico as part of US manufacturing plan. Biden delivered final speech to U.N., addressing global challenges and optimism as Zelensky echoed calls for upholding international law amid war with Russia. U.S. officials say the Biden administration will send Ukraine an undisclosed number of medium-range cluster bombs, along with rockets, artillery, and armored vehicles, as part of a military aid package totaling about $375 million. New briefing by environmental group Oil Change International says rich countries could mobilize over $5 trillion annually for climate action by ending oil subsidies, imposing polluter levies, and cracking down on tax evasion. Marcellus Williams was executed today, becoming the third Missouri inmate put to death this year and the 100th since the state resumed using the death penalty in 1989. Oaxacan immigrants in California's Central Valley work to share indigenous culinary traditions with the wider community. Unhoused rights activists protested in West Oakland after the mayor announced increased encampment sweeps following Supreme Court ruling. The post Trump calls for 100% tariffs on cars made in Mexico – September 24, 2024 appeared first on KPFA.

María Álvarez is the co-founder, along with Isaac Martínez, of the publisher Novo, the very first publishing house dedicated to gastronomy in Mexico. Maria and Isaac started Novo in 2023 because they saw a lack in the types of books being published about Mexican cuisine, both in Mexico and abroad. The wanted to be a publisher that is more collaborative with other disciplines, more like a milpa. Rather than just a monoculture of corn, they wanted a multicropped garden of designers, photographers and other professionals to help support the vision of the author. In this interview she explains how she moved from the world of art publishing into culinary publishing and is helping shape a community around these niche books about food in Mexico, as well as through their podcast series, Radio Milpa.Novo now has published two books. The first is Cocina de Oaxaca, by Alejandro Ruiz, published last year. Ruiz is the chef of Casa Oaxaca, who is one of the godfathers of modern Oaxacan cooking and has helped teach in a generation of cooks at his restaurant Casa Oaxaca. They also just released Estado de Hongos, a book about mushrooms in central Mexico by the Mexican Japanese forager by Nanae Watabe. She supplies mushrooms to lots of the best restaurants in the DF and is at the intersection of all things mushrooms in Mexico and the book reflects that. This October, they will be publishing La República Democrática del Cerdo, by Pedro Reyes, who you might know from the Taco Chronicles on Netflix. You can order them online or find them in bookstores in Mexico, as well as buy some of the books on Amazon in the U.S. or at incredible culinary bookstores like Kitchen Arts & Letters in New York and Now Serving in Los Angeles.This world of publishing culinary books in Latin America is really beginning to open up and I couldn't be happier. I think a healthy publishing environment is one where a lot of different voices and aesthetics are being developed and not just that of a few large international publishers. In the interview we discuss how important the very language being used in a culinary book can be. Read more at New Worlder.

Mezcal Por Siempre is a new annual festival that showcases the traditional Mexican spirit and its heritage -- taking place on 9/14. The event is the brainchild of Ivan Vasquez, who owns and operates Madre, a Oaxacan restaurant with three locations in LA + one in Santa Clarita. The first festival in the U.S. dedicated to showcasing the incredible diversity of traditional mezcal and its rich cultural heritage – will bring together over 50 visiting mezcal producers from Mexico at L.A. River Studios from 3-11PM. 

Dive into a captivating episode with Fabiola Santiago, a trailblazing Zapoteca from Oaxaca, Mexico, who's redefining cultural preservation in the diaspora. Follow Fabiola's inspiring journey from Oaxaca to the bustling streets of Los Angeles and the innovative Bay Area. She'll have you nodding along as she shares her experiences of balancing two worlds – embracing a new culture while fiercely protecting her Oaxacan roots.Get ready for some real talk about:Life experiences influencing career choice - When you know, you know!Standing up for immigrant workers' rights (yes, queen!)Indigenous Oaxacan traditions and cultureMi Oaxaca, Fabiola's organization, dedicated to keeping Oaxacan Indigenous food and culture thriving authenticallyMezcal - in all its complexityMotherhood and Cultural ImmersionFabiola's vision for the futureBut wait, there's more! Fabiola drops some serious knowledge about Mezcal. It's not just a trendy spirit – it's a cultural icon with deep spiritual and communal significance. She'll open your eyes to the environmental and social impact of its commercialization, and trust us, you'll never look at your cocktail the same way again.Prepare to be moved by Fabiola's passion for honoring Indigenous wisdom and amplifying BIPOC voices. Her dream? To transform Mi Oaxaca into an enpowering social enterprise that educates and uplifts communities.This episode is a masterclass in cultural pride, responsible consumerism, and the power of storytelling. Whether you're sipping Mezcal or your morning cafecito, Fabiola's words will inspire you to connect deeper with your roots and make a difference in your community.Don't miss this eye-opening conversation that'll have you rethinking culture, consumption, and your role in preserving ancestral wisdom. Hit play now!Learn more about Fabiola Santiago (OaxacTheTalk) and Mi Oaxaca:Mi Oaxaca website Mi Oaxaca on LinkedIn Mi Oaxaca InstagramFabiola Santiago website Fabiola Santiago LinkedIn Fabiola Santiago Instagram

Pablo Pérez Ramos, an Assistant Professor of Landscape Architecture at the Harvard Graduate School of Design, discusses “Oasis of Mezcal," his work in a Oaxacan rural community where agave-growing is changing agricultural production patterns. It is at once an intensely local story and a reflection of worldwide challenges posed by climate change and environmental degradation.

How often do you feel stuck in your thought process, even when you know you can figure out a solution? It's less about your know how and more about needing to quiet your brilliant brain to make space for creativity and innovation. Today's 15 minute Pod Club episode showcases the real life gems that spontaneously rose out of last week's full conversation with Ariana Rodriguez, Dominicana and Founder of AR and Company, tech consultancy to improve small business efficiency and profitability. These life gems help each of us on a daily basis thrive in being human. The three juicy tidbits that were uncovered to quiet your brain: ✨ Turn off Tech - even this digital maven knows to step back from technology and be present✨ Get up and move - but not just any movement. Discover Ariana's secret, not so secret, intention.✨ Do something that has no end result, expectation or deadline - Yep, shut off the brain completelyLearn what happens when you quiet your brilliant brain. Gift yourself the power of changing your life. Get a head's up on next week's guest, Fabiola Santiago, from Santiago Matatlán, Oaxaca, Mexico and member of the Indigenous Zapotecs of the Central Valley. Fabiola is Founder of Mi Oaxaca, an organization dedicated to Indigenous Oaxacan cultural preservation to push back against erasure and cultural appropriation.Join us next week on Combating Cultural Erasure: Mezcal, Migration and Motherhood to learn Fabiola's valuable insights and her mission to change the narrative and educate us on Indigenous knowledge, traditions and values of the Oaxacan food and beverage cultura. Be part of the solution the next time you choose Mezcal!Mi Oaxaca InstagramFabiola Santiago Instagram

Today on AirTalk, what you need to know about the World Health Organization declaring a global health emergency for mpox. Also on the show, we breakdown perfectionism with a psychologist; we explore the world of Mezcal with the chef and owner of Oaxacan restaurant and mezcaleria Madre; our FilmWeek critics review the latest releases; FilmWeek presents ‘The Fast and the Furious' post-screening conversation with Larry Mantle, Amy Nicholson, Christy lemire, and special guests; and more. WHO declares mpox a global health emergency – what you need to know (00:17) Is being a perfectionist helpful or harmful? (17:32) Tasting the vibrant world of Mezcal with the chef and owner of Madre (40:14) FilmWeek: ‘Alien: Romulus,''Close to You,' ‘Sugarcane,' And More (51:21) FilmWeek Feature: The Fast and the Furious at The Frida (1:22:29)

Juan Gabriel is about to play the biggest concert in the U.S. in his career. But then, one by one, his divas all start backing out of the concert under pressure from Mexican TV titan Televisa. What unfolds is a story about an artist at odds with the most powerful media conglomerate in Latin America. In this episode, Maria passes the mic to producer Lili Ruiz, who tells us how JuanGa's iconic Rose Bowl performance not only shaped her own childhood and impacted her Oaxacan family, but also Latino families all over the U.S. who yearn for a path back home.My Divo is an Apple Original podcast produced by Futuro Studios. Follow and listen on Apple Podcasts.http://apple.co/MyDivo

On this episode of Happy Hour with Holly, we explored some Oaxacan cuisine from local restaurant Pink Cactus.

In this episode, we chatted with Jason Paul Cox and Isidoro Krassel Jr. of Alambique Serrano and Cañada Rum — two exciting projects featuring cane juice rum from Mexico. Jason is the founder of the brands and Isidoro is one of the four brothers from a family that has been producing aguardiente de caña in Oaxaca's mountainous cloud forest for over 100 years.This episode is sponsored by Nossa Cachaça — Get 10% off any order at NossaCachaca.com with promo code RUMCAST.These are truly fascinating rum projects and we had a blast learning more about them. We discuss:What makes this rum different from other Oaxacan producers like Paranubes and DakabendThe Krassel family's unique approach to muck pits and high ester experimentationThe vast range of profiles they can create thanks to their custom column still, pot stills, and dry and humid aging environmentsThe challenges of harvesting cane and fermenting on the side of a mountainThe making of Alambique Serrano's initial blendsThe unique design of the Krassel still, which Isidoro's grandfather inventedA surprise reveal of their new 70% ABV rum, Cartier 30And much more!Also, a few links to stuff mentioned in the episode:Alambique Serrano website: https://www.alambiqueserrano.com/Cañada Rum website: https://www.cloudforestrum.com/P.S.Did you know you can support The Rumcast on Patreon now and get bonus episodes, happy hours, and more? You can! Head to patreon.com/therumcast to check it out.

This week, we bring you another one of our favorite conversations around food. As she was researching her new cookbook, Asada: The Art of Mexican Style Grilling, the LA restaurateur began to realize how men dominate the grill scene. Now, she's trying to change that by giving others the tools and inspiration to master asada. Bricia explains the financial margins necessary to sustain a successful restaurant, and the pride and responsibility of being Oaxacan.Follow Bricia on Instagram @bricialopez and discover the secret to incredible asada here. If you liked this episode, listen to and How Chef Grace Ramirez Found Her Place Outside of the Kitchen and Remix: Chef Ariel Fox is Expanding Our Understanding of 'Authentic' Cuisine.

In this heartfelt episode of Helping Families Be Happy, host Adina Oberman, a devoted mother and children's book enthusiast, invites Dr. Cynthia Weill, a renowned art historian and Director of the Center for Children"s Literature at Bank Street College, to dive deep into the significance of children"s literature in early education. Together, they explore the transformative power of books in nurturing young minds, the invaluable resources offered by Bank Street College, and Dr. Weill's personal journey in the realm of children's literature.  Episode Highlights **00:00:10 - Introduction**   Adina Oberman introduces the podcast and its alignment with Famis habits, welcoming Dr. Cynthia Wilde to discuss her extensive work in children's literature. Adina shares her background and excitement about discussing early childhood and literature, setting the stage for a conversation centered around educational practices, children's books, and their impact on families and educators.  **00:01:39 - Dr. Cynthia Weill Joins the Conversation**   Dr. Weill expresses her gratitude for being part of the podcast and sets a warm and engaging tone for the discussion that follows.  **00:01:43 - Bank Street's Contribution to Early Childhood and Literature**   Dr. Weill provides an in-depth overview of Bank Street College's history, its educational philosophy influenced by Lucy Sprague Mitchell and John Dewey, and the institution's comprehensive approach to child-centered, experiential learning. The conversation sheds light on Bank Street's transformative role in the world of early childhood education and its innovative contributions, including the development of the Bank Street Writer's Lab.  **00:02:17 - The Evolution of Children"s Literature**   Expanding on the history of children's literature, Dr. Weill discusses the pioneering work of Lucy Sprague Mitchell in promoting books that reflect the "here and now" of a child"s world. This segment offers listeners insight into how children's literature has evolved over the years, emphasizing Bank Street's historical impact on this transformation.  **00:05:16 - Bank Street"s Best Book Lists and Awards**   Dr. Weill delves into the criteria and process behind the Bank Street Children's Book Committee's selection of the best children's books, highlighting the importance of these resources for educators and families. She underscores the value of curated lists in guiding book selection, thereby enriching the educational experience for children.  **00:06:43 - Advocacy and Diversity in Children"s Literature**   The conversation turns to Dr. Weill's advocacy for quality children's literature, including efforts to curate a comprehensive list of exceptional Spanish-language and bilingual books. This segment emphasizes the need for diversity and representation in children"s books and Bank Street"s role in promoting these values within the publishing industry.  **00:07:55 - Using Bank Street Resources**   Adina asks for advice on leveraging Bank Street's assets to discover quality children"s books. Dr. Weill introduces the newly created database, highlighting its utility in helping families and educators find books on specific topics, illustrating how Bank Street's resources can simplify the search for impactful children's literature.  **00:10:29 - Importance of Advocacy in Children's Publishing**   Dr. Weill discusses the influence of Bank Street's advocacy on publishers' decisions to produce and recognize high-quality children"s literature. This part of the conversation provides an inside look at how recognition and awards can motivate publishers to prioritize significant works for children.  **00:19:05 - Dr. Cynthia Weill's Personal Journey**   Show Notes By Barevalue   Dr. Wilde shares her journey from a Spanish teacher to an artist collaborating with Oaxacan artisans to create bilingual children's books. This segment offers a unique perspective on integrating cultural art and education within the realm of children's literature, highlighting Dr. Weill's passion for her work.  **00:21:40 - Conclusion and Contact Information**   The episode wraps up with thanks to Dr. Weill for her contributions and information on how listeners can access Bank Street's resources. Adina encourages listeners to explore the rich world of children's literature through the lenses provided by Dr. Weill and Bank Street College.  Key Takeaways - Children"s literature plays a crucial role in early development, reflecting the everyday world of the child and fostering a deeper connection to learning.  - Bank Street College serves as a vital resource for educators and families, offering curated book lists, awards, and a comprehensive database to aid in the selection of quality children's books.  - Advocacy and recognition by esteemed institutions like Bank Street can significantly influence publishers' efforts to produce diverse, high-quality children"s literature.  - Integrating cultural artifacts and stories into children"s books enriches the educational experience, providing children with a broader understanding of the world.  Tweetable Quotes   - "Books should mine the world of the child." - Dr. Cynthia Weill - "A best book is what you like to read and share." - Dr. Cynthia Weill - "We're trying to get the best work out there all the time." - Dr. Cynthia Weill Show Notes By Barevalue

Gustavo Garnica is chef de cuisine at Cosme, Enrique Olvera's plant-forward Mexican restaurant in New York City. Here he shows us how he makes tlayudas, a traditional Oaxacan dish comprised of a fresh corn tortilla with all sorts of delicious toppings. Chef Gustavo tops the tlayuda with a puree of caramelized onions, cherry tomatoes tossed in charred habañero vinaigrette, onion escabeche, and greens.  Watch the full documentary and find recipes here!

First up, enjoy a new Intro for the podcast! Followed by a few notes on the week from yours truly, including on the tragic passing of Mirna Soza while boarding L.A. Metro’s B Line on Monday, April 22nd, as well as on the Armenian Genocide of 1915, commemorated every year on April 24th. Then, fromContinue reading OAXACALIFORNIA: OAXACAN AMERICANS IN L.A. →

Today on AirTalk, a look into how the role of sex might be taking a backseat in marriage. Also on the show, we celebrate Los Angeles' Oaxacan food culture with the family run restaurant ‘Quiadaiyn;'our film critics review ‘Abigail' and the latest movie releases; and more. Do you tip on takeout? (00:17) Is the role of sex taking a backseat in marriage? (22:18) We try out some Oaxacan cuisine with ‘Quiadaiyn' (45:03) Our film critics review the latest releases (1:08:43) Larry interviews the directors of ‘Sasquatch Sunset' (1:24:48)

Empirical Flavor Company meticulously sources the finest ingredients, from Kogi-based distillate to Sorghum, Oaxacan chilis, plum stones, marigold kombucha, fig leaves, and beyond. Their recent collaboration with Doritos, known as Empirical Doritos, nearly shattered social media platforms, garnering over six billion impressions.Check out the website: www.drinkingonthejob.com for great past episodes. Everyone from Iron Chefs, winemakers, journalist and more.

Alfonso Verduzco is a Oaxaca native with a profound passion for high-end design and construction. With a bachelor's degree in architecture from the University of Colorado boulder, he has amounted over 15 years of experience in the realm of high-quality design. His designs are a perfect blend of his years of training for some of the most prestigious design brands across Milan, Los Angeles and New York, as well as his desire to stay authentic to his roots, incorporating true Mexican craftsmanship. Listen in to learn more about his stunning tile work, upcoming furniture line and the exciting Oaxaca tour he's currently organizing with renowned architect, Mark Candelaria! We invite you to SUBSCRIBE! You can find ICONIC LIFE on our website, Instagram, Facebook, or Pinterest. Follow Renee on Instagram, Twitter, & Linkedln. If you enjoyed today's podcast, I'd be so appreciative if you'd take two minutes to subscribe, rate and review ICONIC HOUR. It makes a huge difference for our growth. Thank you so much for supporting me to do what I do!

This episode includes many threads: of the birds, of the diverse landscapes that their migrations connect, of a conversation with a Oaxacan biologist, Ana Rebeca Martínez Martínez, about the passion that we both share for nature. But in its essence, it's a story about those moments in nature when time doesn't exist, when you can feel the magic. It's a celebration of the connection that we can have with nature wherever we live in the world and of the threads that connect our stories. Many bird recordings illustrate this story. Special thanks to Kent Fiala, who gave me permission to use his recording of an orchard oriole (Icterus spurius) singing in the North Carolina, USA summer. I made the other recordings: a flock of orchard orioles near the Huatulco River, Oaxaca, MX; a white-tipped dove (Leptotila verreauxi) and a group of orange-fronted parakeets (Eupsittula canicularis) near the same river; a MacGillivray's warbler (Geothlypis tolmiei) calling in the hills of Oaxaca de Juárez and another MacGillivray's warbler singing in Montana, USA; a broad-winged hawk (Buteo platypterus) in the Sierra Sur of Oaxaca and a western tanager (Piranga ludoviciana) in Montana.Find the written version of the story, with lots of photos, here: https://wildwithnature.com/2024/03/01/connection-wonder-birds/.

Bricia Lopez is an entrepreneur, acclaimed author, and chef. She is a partner at Guelaguetza Restaurant, LA's temple for Oaxacan cuisine and recipient of The James Beard American Classics award. She shares the journey of her family and what it takes to scale a second generation business. From siblings working together to growing a business. In addition to the restaurant, She and her siblings launched two direct-to-consumer brands - their proprietary bottled cocktail mix, I Love Micheladas™ and Guelaguetza™ mole starters. Bricia also co-hosts Super Mamas Podcast, a top rated parenting podcast and runs moleandmore.com where she shares her love for home cooked recipes. Her cookbook, OAXACA Home Cooking From the Heart of Mexico launched Fall 2019 and became an instant Amazon best seller and a 2020 James Beard nominee. Her second cookbook, Asada was published in Spring 2023. She lives in LA with her son and daughter. Follow Bricia at: https://www.instagram.com/bricialopez/ Tune in for an inspiring discussion that encourages embracing layers, trusting the process, and celebrating the unique journey of Latinas.

On this episode, my guest is David Bacon, a California writer and documentary photographer. A former union organizer, today he documents labor, the global economy, war and migration, and the struggle for human rights. His latest book, In the Fields of the North / En los campos del norte (COLEF / UC Press, 2017) includes over 300 photographs and 12 oral histories of farm workers. Other books include The Right to Stay Home and Illegal People, which discuss alternatives to forced migration and the criminalization of migrants. Communities Without Borders includes over 100 photographs and 50 narraatives about transnational migrant communities and The Children of NAFTA is an account of worker resistance on the US/Mexico border in the wake of NAFTA.Show Notes:David's Early YearsLearning about Immigration through UnionsThe Meaning of Being UndocumentedNAFTA and Mexican MigrationThe Source of Corn / MaizeBinational Front of Indigenous Organizations / Frente Indigena de Organizacaions BinacionalesThe Right to Stay HomeAndres Manuel Lopez Obrador (AMLO) CampaignThe Face & History of Immigration in the USAImmigration Reform and AmnestyThe Violence of Fortuna Silver Mines in OaxacaSolidarity, Change and OptimismHomework:The Right to Stay Home: How US Policy Drives Mexican MigrationIn the Fields of the North / En los campos del norteIllegal People: How Globalization Creates Migration and Criminalizes ImmigrantsCommunities without Borders: Images and Voices from the World of MigrationThe Children of NAFTA: Labor Wars on the U.S./Mexico BorderDavid's Twitter AccountDavid's Official WebsiteTranscript:Chris: [00:00:00] Welcome to the End of Tourism podcast, David. It's an honor to have you on the pod. To begin, I'd like to ask you where you find yourself today and what the world looks like for you there. David: Well, I live in Berkeley, here in California, and I am sitting in front of my computer screen having just what I've been up to today before talking with you. Chris: Hmm. Well, thank you so much for joining us, and thank you for your work. Perhaps I could ask you what drew you to the issues of labor and migration.David: Sure. Well, I come from a kind of left wing union family, so I knew about unions and workers and strikes and things like that from probably since before I can remember. And so I was kind of an activist when I was in high school, got involved in the [00:01:00] student movement in the 1960s at the University of California, got involved in the free speech movement, got tossed out by the university, actually, and wound up going to work after that, really, because I got married, had a daughter, and I got married, had a daughter, and, I needed to get a job and, you know, worked for quite a while as a a printer in the same trade that my father was, had been in went back to night school to learn more of the, of the trade, how to do different parts of it, how to run presses and so forth and then got involved, this is, you know, in the late 60s, early 70s got involved in the movement to support farm workers, really, and I was one of those people, you know, if you're my age, you remember this, if you're younger, you probably don't, but we used to picket supermarkets to try to get them [00:02:00] to stop selling the grapes and the wine and the lettuce that was on strike, and we would stand out in front of Safeway and other supermarkets with our red flags with the black eagle on them, And ask customers, you know, not to go into the store, not to buy the products that farmworkers were on strike against.And I got really interested in. I'm curious about the workers that we were supporting. You know, I grew up in Oakland and so I didn't know anything about farm workers, really. I didn't know anything about rural California, rural areas, didn't speak Spanish didn't know much about Chicano, Latinos.Oakland's a pretty diverse city, but in the area of Oakland where I grew up in you know, in our high school, you know, the students were African American or they were white, and that was a big racial question in, in school when I was in high school. So I grew up not knowing any of these things.[00:03:00] And Because I was involved in, you know, standing out in front of these stores and supporting workers, I, you know, began wondering, who are these workers that we're supporting? And eventually, I went to work for the union. I asked a lawyer friend of mine who was in their legal department if they needed any help, and of course he said yes.I went down to, Oxnard and de Santamaria began working for the union, originally taking statements from workers who had been fired because of their union activity. I didn't know much Spanish, so I had to learn Spanish on the job. Fortunately, you know, the workers were very patient with me and would help me learn, help me correct my still bad pronunciation and bad grammar.And, and I began to learn. And that process has been going on ever since, really. That was a, that was a formative time in my life. It taught me a lot of [00:04:00] things. It taught me about, you know, the culture of. farm workers who were mostly Mexican in those years, but there were still a good number of Filipino workers working in the fields.That eventually led me to the woman I eventually married, my wife, who was the daughter of of immigrants from the Philippines from a farm worker family. So I learned about that culture and I began learning about immigration, which I hadn't really known anything about growing up. Why people come to the U.S., what happens to people here. I, I saw my first immigration raid. When I was an organizer, I later became an organizer for the union as my Spanish got better. And I remember going to talk to a group of workers that I had met with the previous night, who were worked up in palm trees picking dates.And I went down to the date grove, this was in the Coachella Valley, and there was this big green van, and there were the [00:05:00] workers who I'd been talking to the previous night being loaded into the van. I was just You know, really shocked. The van took off. I followed the van all the way down to the Imperial Valley, to El Centro, where the detention center was.Stood outside the center trying to figure out what the hell is going on here. What am I going to do? What's going to happen to these people? And that was sort of an introduction to the meaning of being undocumented, what it meant to people, what could happen. And that made me an immigrant rights activist, which I've also been ever since, too.But also, over time, I got interested in the reasons why people were coming to the U. S. to begin with. You know, what people were finding here when people got here was very, very difficult work, low pay, immigration raids, police harassment, at least, and sometimes worse than that, poverty. You know, Why leave Mexico if this is what you're going to find?[00:06:00] And it also made me curious about the border. And so that also began something that has continued on in all those years since. I eventually went to the border, went to Mexico, began getting interested and involved in Mexican labor politics, supporting unions and workers in Mexico, you know, doing work on the border itself.After the Farm Workers Union, I worked for other unions for A number of years and they were generally reunions where the workers who were trying to join and we were trying to help were immigrants. So the government workers union, the women in the sweatshops sewing clothes or union for factory workers.And so my job was basically to help workers organize and. Organizing a union in the United States is like well, you know, people throw around this word, you know, this phrase class war and class warfare pretty freely, but it is like a war. You know, when [00:07:00] workers get together and they decide they want to change conditions and they want to you know, get the company to, speak to them and to deal with them in an organized way.They really do have to kind of go, go to war or be willing to, for the company to go to war with them. You know, really what people are asking for sometimes is pretty minimal, you know, wage raises or fair treatment at work or a voice at work. You know, you think, you know, what's wrong with that. But generally speaking when employers get faced with workers who want to do that they do everything possible to try and stop them.Including firing people and harassing people, calling them to meetings, threatening people, scaring people. You know, there's a whole industry in this country that consists of union consultants who do nothing but, you know, advise big companies about how to stop workers when they, when they try to organize.So that's what I did for about 20 years. Was help workers to get organized, form a union, get their bus to sit down and talk [00:08:00] to them, go out on strike, do all those kinds of things. And eventually I decided that I wanted to do something else. And I, I was already involved in, you know, starting to take photographs.I would carry a camera and I would take pictures of what we were doing as workers. We would joke about it, kind of. I would tell workers, well, you know, we're going to take some pictures here and you can take them home to your family and show them, you know, that you're really doing what's right here and 20 years from now you'll show your grandkids that, you know, when the time came, you stood up and you did what was right and people would joke with each other about it.And I discovered also that you could use them to get support for what we were doing. You know, we could get an article published in a newspaper somewhere. Some labor newspaper might run an article about us. You might get some money and some help or some food or something. But after a while, you know, I began [00:09:00] realizing that these photographs, they had a value beyond that.And that was that they were documenting this social movement that was taking place among immigrants and, and Latino workers, especially here on the West Coast of people basically trying to. Organize themselves for social justice in a lot of different ways, organizing unions for sure, but also trying to get changes in U.S. immigration laws, immigration policies those people who are citizens and able to vote, registering to vote, political change. You have to remember that if you go back to the 1960s or 1970s, Los Angeles was what we used to call the capital of the open shop. In other words, it was one of the most right wing cities in America.You know, the mayor Sam Yorty was a right wing Republican. The police department had what they called the Red Squad, whose responsibility it was is to go out and to deal with [00:10:00] people that wanted to change anything or to organize and Unions or strikes or belong to left wing political parties or whatever.And today, Los Angeles is one of the most progressive cities in the United States, and it has to do with what happened to those primarily Central American and Mexican and workers of color, women, who over time got organized and changed the politics of Los Angeles. And so, you know, I was really fascinated by it.This process, I was involved in it as an organizer and then later as a somebody taking photographs of it and writing about it that and so that's, that's sort of the transition that I made for the last 30 some odd years. I've worked as a freelance writer and photographer, basically doing the same kind of thing.I look at it as a way of organizing people, really, because the whole purpose of writing the articles and taking the [00:11:00] photographs is to change the way people think, and make it possible for people to understand the world better, and then to act on that understanding, which to me means trying to fight for a more just world, a more just society.And so. That's what, that's the purpose of the photographs, that's the purpose of the writing, is to, is to change the world. I think it's a big tradition in, in this country, in the United States of photography and of journalism that is produced by people who are themselves part of the movements that they are writing about or documenting, and whose purpose it is to sort of help to move forward social movements for social change.Chris: Amen. Some of the stories you were mentioning remind me of my mother who also worked for a labor union most of her life. And I was definitely still very much concerned with the state of affairs. I should [00:12:00] say that you know, I'm incredibly grateful as well to have a man of your stature and experience on the pod here to speak with us your work Has definitely opened my eyes to a lot of things I hadn't seen living here in southern Mexico, in, in Oaxaca.And one of these, these books, which I'd like to touch on a little bit today, is entitled, The Right to Stay Home. how U. S. policy drives Mexican migration. And we're actually at the 10 year anniversary of the publication of this book. So I feel honored to be able to speak with you in this regard about it.And, you know, it's, for me, someone who was a backpacker and a tourist, and then later a resident of this place, of Oaxaca, to come to understand much more deeply the complexities and nuances around migration, and especially in the context of Mexican migration to the United States. [00:13:00] What's left out of the conversation as someone who grew up in urban North America and Toronto, Canada very much on the left in my earlier years, in terms of organizing and, and and protesting, the, the, the dialogues and the conversations always seem to be around the the treatment of migrants once they arrived and, and not necessarily, as you said, why they left in the first place, the places that they left and the consequences to the places that they left.And so I guess to begin, I'm wondering if you could offer our listeners a little bit of background into How that book came to be written and what was the inspiration and driving factors for it? David: The book came to be written to begin with because I began going to Mexico and trying to understand how [00:14:00] the system of migration works in the context of the world that we live in, you know, people call it globalization or globalism, or you could call it imperialism.So I was trying to understand that from the roots of first having been involved with people as migrants once they had arrived here in the U. S. I was trying to understand Well, two things. One was why people were coming, and also what happens to people in the course of coming. In other words, the journey that people make.Especially the border. The border is the big And the border has very important functions in this because it's really the crossing of the border that determines what the social status of a migrant is, whether you have papers or not, whether you're documented or not, which is a huge, [00:15:00] huge, huge distinction.So as a result of that, and as a result of kind of listening to people listening to the movement in Mexico talk, about it, investigating, going to places like Oaxaca. I first wrote a book that tried to look at this as a system, a social system. It's really part of the way capitalism functions on a international or global basis in our era because what it does is it produces Displacement, the changes that are, you take a country like Mexico, and this is what the first book, the first book was called Illegal People.And what it looked at was the imposition on Mexico, for instance, it starts with NAFTA, the free trade agreement. In fact, the first book I ever wrote was about the border and was called The Children of NAFTA, the [00:16:00] North American Free Trade Agreement. But this book Illegal People, what it really tried to do is it tried to look at the ways in which People were displaced in communities like Oaxaca.And of course, for Oaxaca, Oaxaca is a corn growing state. It's a rural state. Most people in Oaxaca still live in villages and small communities. Oaxaca's a big city, and there's some other cities there, but, but most people in Oaxaca are still what you call rural people. And so NAFTA, among the many changes that it imposed on Mexico, one of the most important was that it allowed U. S. corn corporations, Archer Daniels Midland Continental Grain Company other really large corporations to dump corn in Mexico at a price that we were subsidizing through the U. S. Farm Bill, our tax money. In other words, we're, our tax money was being [00:17:00] given to these corporations to lower their cost of production.And that allowed them to go to Mexico and to sell corn at a price that was so low that people who were growing corn in a place like Oaxaca could no longer sell it for a price that would cover the cost of growing it. That had an enormous impact on people in Oaxaca because what it did was it forced people to basically to leave in order to survive.It's not that people were not leaving Oaxaca already before the agreement passed. There were other reasons that were causing the displacement of people in rural communities in Oaxaca. A lot of it had to do with this relationship with the U. S. even then, but certainly NAFTA was like pouring gasoline on all of that.And so three million people was the estimate that in a period of 10 years were displaced as corn farmers in Oaxaca. That's a huge percentage of the population of Oaxaca. [00:18:00] And so people were forced to go elsewhere looking for work. People went, you know, to Mexico City. You know, Mexico City, the metro system, the subway system in Mexico City was built primarily by workers who came from somewhere else.A lot of them from Oaxaca. Who wound up being the low cost labor that the Mexican government used to build a subway system. They went to the border, they became workers in the maquiladoras, in the factories that were producing everything from car parts to TV screens for the U. S. market. And then people began crossing the border and coming to the U.S. as either farm workers in rural areas of California or as low paid workers in urban areas like Los Angeles. So one of the big ironies, I think, of it was that here you had farm work, farmers who were being forced off their land. And remember that these are corn farmers, so [00:19:00] the Domestication of corn happened first in Oaxaca, and the first earliest years of domesticated corn, thousands of years old, have been discovered in archaeological digs in Oaxaca and caves near Oaxaca City to begin with.So here we have people to whom the world really owes corn as a domesticated crop, who are winding up as being wage workers on the farms of corporate U. S. agribusiness corporations in California, Oregon, Washington, eventually all over the United States. That was the migration of Oaxacan people. And so you could sort of see In this, as sort of a prism, what the forces were, what the social forces at work are, in other words, that in the interests of the profits of these big corporations, these trade agreements get negotiated between [00:20:00] governments, okay, our government, the U.S. government negotiates with the Mexican government, but that's like David negotiating with Goliath, or the other way around, rather, you know, The agreements are really imposed. It's not to say that the Mexican government of those years was opposed to it. It was a neoliberal government too, but the power in this negotiation is held by the U.S. government. And so that trade agreement in the interest of making Mexico a profitable place for, you know, Archer Daniels Middleton to do business gets imposed on Mexico. And then as a result of that, people get displaced and they wind up becoming a low wage workforce for other corporations here in here in the U.S. In fact, sometimes they Wind up working for the same corporation Smithfield foods, which is a big producing corporation [00:21:00] went to Mexico. It got control of huge areas of a valley called the Peralta Valley, not that far from Mexico city. And they began. Establishing these huge pork or pig raising facilities.In fact, that's where the swine flu started was because of the concentration of animals in these farms. Again, displacing people out of those communities. And people from the state of Veracruz, where the Perote Valley is located, many of them wound up getting recruited and then going to work in North Carolina at the huge Smithfield Foods Pork Slaughterhouse in Tar Heel, North Carolina.So that sort of tells you a lot about how this system works. It produces displacement. In other words, it produces people who have no alternative but to migrate in order to survive. And those people go through all the things that people have to go through in order to get to the United [00:22:00] States because there are no real visas for this kind of migration.And them wind up being The workforce that is needed by the system here, Smithfield Foods or other corporations like them in order for them to make high profits here. And in the process of doing this, I was developing a a relationship with a very unique organization in Mexico, in Oaxaca, a part of which exists in Oaxaca, called the Frente Indígena de Organizaciones Binacionales, which is the Binational Front of Indigenous Organizations.And this is an organization that was actually started by Oaxaca migrants in the U. S., in Los Angeles, and then expanded both into the Central Valley here in California and then expanded back into Mexico in Baja, California, where there are also big corporate farms where primarily Oaxaca, people from Oaxaca are the workforce, and eventually chapters in Oaxaca itself.[00:23:00] And so I would got to be friends with many people in this organization, and I would go and take photographs at their bi national meetings, they would have meetings in Mexico where people could come together and and talk about their situation. And, you know, I began, obviously, listening to what people were talking about.And, People developed this, I think, very kind of path breaking, unique analysis of migration in which they talked about a dual set of rights that migrants need and migrant communities need in this kind of world. And so, What they said was, on the one hand people need rights as migrants where they go.In other words, people, when they come to the United States, need legal status. People need decent wages, the ability to organize, you know, an end to the kind of discrimination that people are subject to. But, [00:24:00] people also need a second set of rights as well, which is called the right to stay home. And that is the title of the book, The Right to Stay Home.And what that means is that, People need political change and economic and social change in their communities of origin, which makes migration voluntary. So these are communities that are so involved in the process of migration that it would not make any sense to say that migration is bad, because In many cases, these are communities that live on the remittances that are being sent by migrants, by members of people's own families who are living and working in the United States.So the discourse in these meetings was sort of on the order of saying that people have the right to migrate, people have the right to travel, people have the right to leave, but they also have the right to stay home. They have the right to a decent future. A young [00:25:00] person who is growing up in Santiago, Cusco, Oaxaca in the Mixteca region of Oaxaca, for instance, has a right to a future in Oaxaca so that you can make a choice.Do you want to stay and have a decent life for yourself in Oaxaca, or do you want to leave and hopefully have a decent life for you and wherever you go, whether Baja California or California or Washington State? So in order to have a Right to stay home. What has to happen? What do people need? It's kind of a no brainer. People need well high farm prices to begin with. They need the ability to raise corn, tomatoes, Whatever crop it is that they need and sell it at a price that is capable of sustaining those families and communities. People need education.They need healthcare, but people also need political change because the Frente Indígena is a political organization. And so it was fighting [00:26:00] against the domination of Oaxaca by the old PRI, the party of the institutionalized revolution, which had been running Mexico for 70 years, trying to find a government that would begin to push for those kinds of social rights.And that was you know, a very important kind of eye opening for me was to hear people talking about the right to stay home, so much so that I said, you know, we need a book about this. So we're not just describing the system itself, how it works, but we are talking about what are people's responses to it?What do people think should happen here? And this was one of the most important developments of it. And it was not just. The people in Oaxaca, the more I did work on trying to investigate it and document it, there's part of the book, and also this was being done in people's [00:27:00] voices, the main voice in the right to stay home belongs to Rufino Dominguez, who was one of the founders of the Frente Indígena, who was my teacher in this, and so at one point they did knock the PRI out of power in Oaxaca and elected a governor, Gabino Cuei, who turned out to be not as good as people had hoped that he would be, but he was not the PRI.And he appointed Rufino, the head of the Oaxacan Institute for Attention to Migrants. So here was Rufino who had, was a left wing radical who spent his whole life opposing the government in Oaxaca, who then joined it for a while until he could no longer stomach what was going on there and had to leave.But. Pushing for that kind of political change in Oaxaca. There's another part of the book that talks about the miners in Cananea near the border with the United States. And their Effort to try to. win justice from this huge corporation that [00:28:00] was basically intent on destroying their union. And when they were forced out on strike, those miners also had to cross the border to Arizona to become workers in Arizona to survive.Again, you know, you see how the system is working here, but they also were talking about what kind of political change has to happen in Mexico for the right to stay home. to become reality. And that movement in Mexico grew strong enough so that, you know, after The Right to Stay Home was published, some years after, since it was, as you said, 10 years ago that Andrés Manuel López Obrador campaigned.He went all around the country speaking in every little tiny village that Mexico has, practically, in the course of four years. And one of the main things he talked about was the right to alternatives to forced migration. And I was there in Mexico City in the Zócalo when he took office. He finally won it.I don't want to go into all the things that had to [00:29:00] happen for Andrés Manuel López Obrador to win an election and become president of Mexico. But in his, in his inaugural speech as he was being sworn in, he talked about, we are going to make Mexico into a place where Mexicans can be happy living, where you don't have to go to the United States in order to survive, and I think you can talk about the, Things that the Mexican government has not been able to accomplish in the last four or five years.But I think one thing is beyond question and that is that that has been the main direction of the policy of the government of Mexico in that period of time because that's what got him elected. was this idea that, as he said, we are going to reject the liberal, neoliberal hypocrisy of the last six administrations in Mexico, meaning no more trade agreements like NAFTA, no [00:30:00] more opening Mexico up to U.S. corporations to come in and make money and as a result of which everybody's going to have to leave, that there had to be some kind of different direction in Mexico. So, in a way, I think that. Maybe that book, The Right to Stay Home, was like a little grain of sand that joined with other little grains of sand like it in helping to move forward that process of political change, because it happened on really on both sides of the border.Gosh, millions and millions of Mexicans who are living in the United States. So the process of political discussion that goes on about the kind of government Mexicans should have happens not just in Mexico, it happens here too. You know, part of Mexico is here on this side of the border. So you know, the book, and the book actually was published in Spanish and in Mexico as well too.So I think that it talked about things that were very important to people. [00:31:00] At the time, and that people are still debating about what has to happen in order for the right to stay home to be a reality. And I think it's something very important for people in this country to listen to and to think about as well, too, because in all the debates about migration that happen in here in the U.SThere's not a lot of attention that's paid to this whole idea of the two sets of rights, what has to happen. You know, certainly, you know, there are people like Trump and the right wing of the Republican Party that just, you know, never going to talk about anything like this. But even among Democrats, even in the Biden administration, you know, it's really too much about how to manage the border, you know, which basically boils down to how many people are we going to detain and deport.Rather than thinking about what kind of [00:32:00] world do we want to live in. Therefore, what kind of places migration going to have in it? ⌘ Chris Christou ⌘ is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Chris: Yeah, I mean, it's, it's it's been fascinating reading and rereading this book in, in, in part to be able to give voice to not just migrants and not just migration issues in the places that people move to or migrate to, but also in the places that they, that they leave behind and the voices of the people that they leave behind.And you know, I think for. Many North Americans, especially those who are first or second generation citizens of those countries of Anglo North America, of Canada and the United States, that these are, these are the stories these are the voices that that maybe they haven't heard of in their own families as well.And so, you know, you started to mention a little bit about this. the kind of superficiality, perhaps, if I'm, if I can say it in that, in those terms, of the [00:33:00] political conversation around migration in the United States, in Canada, and perhaps even in Mexico. And so I'd like to ask you about the reception and perhaps the fallout Once the book was published, and I'm curious how the declaration to the right to stay home or the right to not migrate has altered at all the political or social social landscape in rural Mexico, you know, at least in terms of the people that you know in these places.And also if there was any response, any, any ground shaking movements as a result of the book coming out among activists in the United States. David: Well, I think that the book contributed to an important change. In the immigrant rights movement in the United States here, because, you know, having participated in that movement as an activist [00:34:00] for, gosh, 40 some odd years now, maybe more, Immigration Reform and Control Act in 1986 with the so called amnesty law.Which not only gave amnesty to undocumented people, but also made it illegal for undocumented people to work in the United States after that and started the whole process of the border militarization. In fact, you know, the negative parts of that bill were so bad that many people like myself opposed the bill, even if it had amnesty in it, saying that it was not a this was not a good deal.And I think that over time. You know, history has proven that we were right not that amnesty was unimportant and not worth fighting for, but that the price that we paid turned out to be much higher than people were willing to give it credit for, you know, at the time. But what was also really missing from that debate, for instance, in [00:35:00] those years, was any sense that we had to really deal with and think about the causes of migration and the roots of migration, the displacement.It was really all about the status of people when they were here. You know, should it be legal or illegal for people to work? Should people get papers or should people not get papers? And that was a very limiting Conversation, because what really, what it really meant was that it could not acknowledge the fact that the migration from Mexico is not going to stop.For instance, the, in that, in that bill, the, the qualifying date for amnesty was January 1st, 1982, meaning. That if you came before that date, you could apply for the amnesty and get legalization, and if you came after that date, you couldn't get it. For people migrating from [00:36:00] Oaxaca, for instance, almost everybody came after.So all the Oaxacans who came to the United States, hundreds of thousands of people, millions of people really hardly anybody. Qualified for amnesty because of that bill, which is one reason why legal status is such an enormous question for the Oaxacan community here in the U. S. So it, the, the discussion of that bill didn't acknowledge that and also by setting that date, it was, I think, very cynical because Mexico had what was called the Peso Shock in 1982, where the economic crisis in Mexico got so bad that Mexico had to devalue its currency.And what that meant was that thousands, hundreds of thousands of people in Mexico lost their jobs and had to come to the United States. And by setting that date, January 1st of that year, what you were really saying is, none of those people are going to qualify for amnesty. So they were [00:37:00] already here. But also it didn't acknowledge that, you know, in the, that, that bill set up a a commission to study the causes of migration, supposedly.And that commission came back and recommended the negotiation of a trade agreement between the U. S. and Mexico. And it said, well, in the short run, maybe this would result in the displacement of a lot of people, but in the long run, it would lead to the economic development of Mexico, and then people would have jobs and they wouldn't have to come here.Well, that was another very, very cynical kind of thing, because the negotiations of NAFTA started not long after the report of that commission, and in fact, NAFTA did lead to the displacement of millions of people in Mexico. There were four and a half million migrants from Mexico living in the U. S.when NAFTA went into effect and by 2010 it was [00:38:00] 12 and a half million people. So an enormous increase in people and the rise in Mexican living standards. Never happened. Well, that's not true. When López Obrador finally came into office he began taking measures to raise wages and raise the living standards in Mexico, which previous administrations had resisted bitterly because they wanted to attract investment.And things have started to improve economically for workers and farmers in Mexico a little bit. But up until then, so being unable to face the roots of migration and its connections to corporate America and the way our government was on the one hand producing migration or doing things to produce migration on the other hand making The status of migrants, illegal criminalizing it here.It was a really, a very difficult debate for people in [00:39:00] the immigrant rights movement. As a result, a lot of organizations said, well, MSD, we need MSD. Let's just forget about a lot of other stuff. Let's just get down to seat on what we paid a really bad price for it. Today I think there is a lot more discussion in the immigrant rights movement about what happens in Mexico and Central America in particular that causes people to come to the United States.I think still there's not enough of a willingness to deal with the economic part of it. the poverty. So these days, the way it gets dealt with is mostly by talking about the violence in Honduras. For instance, San Pedro Sula, which is called the murder capital of the world. You know, I wrote a whole article about how did San Pedro Sula become such a violent place to begin with?And what did it have to do with U. [00:40:00] S. companies going and growing bananas in Honduras? But in any case it gets put down, I think too much to violence, to the exclusion of the causes of the violence. What is the, what is the root cause of violence in Central American countries? The Civil War in El Salvador was fought about who was fighting on what side, what kind of changes were people proposing.The more you unpeel it, the more you look at it, the more you see that this is really, again, about the economic and political relationship between the U. S. and China. Those countries. And so I think that books like Illegal People, like The Right to Stay Home, played a role in trying to get us to look more at this as a whole system, what produces migration, and then criminalizes migrants here.I think that it's a very [00:41:00] limited accomplishment. Because we still have an extremely unjust immigration system. You know, we all hated Trump and the detention centers and, and his racist orders. But the reality is, is that we have more people crossing the border this last year than any other previous time in our history.And we have thousands and thousands of people living in detention. In the United States in detention centers and in detention centers on the Mexican side of the border. And this is under a democratic administration. So, I think that we have to be real about how limited our impact has been up to now.But, having said that, I think it is still a big advance for us to be able to talk. in this country, in the United States, about the roots of migration, and also be able to reach out to organizations and people and communities in Mexico and talk about, well, [00:42:00] okay, what is our, what should our relationship be?Well, how do we work together? How are we going to be able to try and change this system together? I think those efforts are kind of only starting, really. I don't think there's nearly enough of it, but I think that's the future. That's where the change is going to come from. Chris: And I can't stress enough, you know, how devoid of complexity and nuance most any political conversation has these days, and that most people don't go looking for it, in part because You know, most people haven't been taught.So, you mentioned a little bit earlier, as you wrote in, in your book, The Right to Stay Home, about the consequences of mining companies, as an example, in, in Mexico. Foreign owned mining corporations. And Here in Oaxaca, it's very well known that these corporations undertake geological testing without the [00:43:00] consent of communities, that they lie to the communities about concessions when trying to push their way into the territory, and then sponsor community violence by dividing the people against each other through bribery, corruption.Intimidation, threats, and sometimes assassination. And so, I'm curious, first, if you could offer a little bit more of what you've seen in this regard, and secondly, why do you think that in this example that, you know, Canadians, in the context of the one particular mine here in the Central Valleys of Oaxaca, is a Canadian owned mine, why they have no idea that this is happening on foreign soil in their names?You David: know, I wrote a long article about San Jose del Progreso in the Vice Centrales in, in Oaxaca, and Fortuna Mine there, which is a Canadian, Canadian company. And I think this is [00:44:00] another way of seeing what this kind of, just to use shorthand, this free trade arrangement between the US, Canada and Mexico, what it really means for people on the ground.Mexico in previous administrations changed this mining law so that it became possible. And the purpose of to make it possible for foreign corporation to get a mining concession anywhere in Mexico and develop a mine without having to get the consent of the people who live in the community around it.Basically saying that, you know the Mexican government was entitled to sell off these concessions regardless of what the people there thought about it. And so the purpose of this was to, again, attract foreign investment into Mexico. This is part of the neoliberal policy that says [00:45:00] that the economic development policy of Mexico should be to sell pieces of Mexico to foreign investors, to foreign corporations.And supposedly this money is going to make life better. For people in Mexico well, first of all, it's a very corrupt system, so the selling of mining concessions involves, you know, millions and millions of dollars that wind up in the pockets of those people who grant the concessions. So it was a source of enormous corruption in the Mexican government in granting those concessions and in passing that change in the law to begin with.And then in fighting for changes in the legal system, the free trade set up, those mining corporations could then, basically, it gave them not only a kind of impunity against communities that protested about it, but in which they could even sue the Mexican government. If the Mexican government tried to stand in the way and say, well, you [00:46:00] can't develop the mine, then the mine could sue the Mexican government and say, well, you deprived us of potential profits and you owe us millions of dollars.And there were decisions like the metal cloud decision that allowed for this kind of thing to happen. So what this meant is on the ground, you have mining mining concessions sold and mines being developed all over Mexico. In the face of local opposition, and the mine in San Jose de Progreso is a really good example of that, where you have a Canadian company that comes in and says, okay, we are going to, in fact, they weren't the originators of the mine, they basically bought a mine that had been played out by previous owner.And so we are going to dump a lot of money into this and we are going to make it a producing mine and the impact on the community. We don't really care. And so the impact is really enormous. You know these are open pit mines. They're a scar on the land. They [00:47:00] contaminate the water, the aquifer, so that these farming communities can no longer support themselves in the same way.In order to develop the mine, what they do is they divide the communities. And so, as you said, in San Jose de Progreso, they bought off the town's, the town's government who basically gave the company permission to do whatever it wanted to in spite of local opposition. Then when local opposition got organized to, to oppose it, the company cooperated with the with the local leaders that it had bought off to basically go after those leaders in a very violent way.So, Bernardo Vazquez. who had was from this community. He had actually gone to the United States and become a farm worker in Petaluma, in California. And then seeing what was happening in his community, went back to San Jose de [00:48:00] Progreso and to and began leading the opposition. And he was then ambushed and assassinated.Other people in his, around him were also killed, and then the violence went both ways. People on the other side got killed. And so this whole community became a warring camp, camps against each other. You know, I remember when I visited there, there are two taxi companies in this community. There's a taxi company that's associated with the People who are pro mine and the taxi company is associated with people who are against it.And you better not get into the wrong taxi because you could, some terrible things could happen to you. I took pictures of these threats that were spray painted on the walls of, some of the irrigation canals there, Bernardo Vasquez, your time has come, you know that was before he was assassinated.A lot of the people who work in the mine come from somewhere else, some of them from Canada[00:49:00] but it takes a few of the jobs in hand somehow. to certain people in the community there as a way of buying them off and giving them a stake in the continuation of the mine. And so what happens is that you have a community that's a continuing, a continuous war with itself.And this happens all over Mexico. In fact, it's not just Mexico, this is happening in El Salvador, it's happening in Guatemala, and actually mostly by Canadian companies. So you ask, do people in Canada know about this? I think there are some journalists like Dawn Bailey who have Canadian journalists who have tried to write about it, and tried to make people in Canada aware of it.I don't think that most people in Canada have the faintest idea of what those corporations are doing, and that's because I think the corporate media in Canada has very little interest in showing that, partly because, you know, they have the same basic set of economic interests that the mining corporations themselves do.[00:50:00] Probably share, same shareholders, who knows? In any case That's something that could happen and that should happen if people in Canada became more aware of what these companies were doing and then began taking action in Canada to try to restrict them. I think it would have a big impact on the ability of these communities in Oaxaca to survive.I think that San Jose the Progresso is going to be a war with itself and this continuing political violence is going to happen. Until the company, basically until the company leaves, really. I don't see any other solution, I don't see how the mine can continue operating there under any ownership and not have this war taking place there.So, but I think that the way to get that company to leave is for people in Canada to take some action in cooperation and in solidarity with the people in that [00:51:00] community. So, maybe by Organizing delegations from Vancouver or Toronto down to San Jose del Progreso would be a way of helping that to develop.That's possibly something that might happen, but basically you need that relationship in order, I think, in order to stop this from happening. Chris: Hmm. Thank you. Yeah, and you know, of course it just ends up contributing to migration, right, and exile, displacement within those communities. And and so I'm curious, what do you think the right to stay home or the right to not migrate can offer us as modern people, as citizens or migrants in the context of the current crises and perhaps the crises to come?You know, you mentioned that Immigration the numbers, the number of people coming into the United States over the last year has just been unprecedented. The number of migrants [00:52:00] flowing through Oaxaca, for example, in Southern Mexico right now is unprecedented and it really seems, you know, like.not just my opinion, but in terms of statistics and predictions and all of these things, that it's only going to get more unprecedented. So I'm curious what you might, what you might think that this, this declaration, the right to stay home or the right to not migrate, might offer us going forward. David: Well, I think it offers us something to fight for.That it gives us a vision of what a future could and should look like in the communities where displacement is taking place. In San Jose de Progreso, for instance, the right to stay home means a community that's not at war with itself, which means that the mining operation has to end. But, Ending the mining operation doesn't necessarily mean that people are [00:53:00] going to have an educational system or a health care system that's capable of meeting their needs.So you need political change in Oaxaca, San Jose de Progreso, and Mexico in general, that is able to deliver those things. For people. I think we could take that same thing and and look at people coming from Venezuela. There are a lot of Venezuelan migrants who are crossing Mexico coming to the U.S. border. On the one hand, the U. S. government is sort of a little bit more friendly. to Venezuelan migrants, although it's still doing whatever it can at the border to try to keep people out. Because, you know, this gets used in the media in the U. S. as a way of saying, well, this is the proof that the socialist government in Venezuela is incompetent and corrupt and ought to be removed, which has been U.S. policy for a long time. But in reality, the economic problems in [00:54:00] Venezuela would certainly be a lot less if Venezuela wasn't subject to the U. S. sanctions regime, which is basically sought to strangle the Venezuelan economy. And so the people who are leaving Venezuela, whether they're middle class people who are, you know, fed up with the problems of Caracas or whether they're poor people who have you know, have to migrate in order to survive those are due to U.S. policy again. So really, the right to stay home means in the United States that people in the United States, progressive people especially, have to seriously take a look at what the impact of U. S. policies are on the people that are being subjected to them, and to begin with, cause no harm.That would be a good starting place to stop those policies that are actively producing migration. You know, the people who drowned in the Mediterranean, those 600 people who [00:55:00] drowned in that horrible boating accident, who were they? A lot of them were Afghans. A lot of them were Iraqis. Why were they leaving?What were they doing on that boat? They were the product of that U. S. war. Now, I was a very active, you know, opponent of, of the war. I went to Iraq twice to try to make connections with trade unionists and other people in Iraq who were trying to fight for kind of a progressive nationalist solution to the economic problems of Iraq in the wake of the occupation to end the occupation.But you know, that's kind of what we need. We need to take responsibility for the impact of what this government has done. When we take a look at what the, what is going to happen to the people of Palestine and Gaza, [00:56:00] Under the bombardment, you know, if people were able to leave Gaza, there would be literally hundreds of thousands of people going wherever they could.And the Middle East simply in order to get out from under the Israeli bombs. And those bombs are coming from where? They're coming from the United States, that military aid package. You know, you cannot have a military policy and a military aid package the way the U. S. passes them without its having enormous impacts on migration, on the displacement of people, and at the same time it also Produces impacts here in the U.S. that we also need to take a look at and see what the relationship are. You know, people migrate in the U. S. as well, too. We have factories to close when Detroit stopped being an [00:57:00] auto manufacturing center and the Factories in Detroit closed, the car factories, thousands and thousands and thousands of auto workers became migrants in the U.S., going from city to city to city, looking for. So the price of the economic crisis that exists for us isn't felt just by people in Mexico or Palestine or Iraq. It's felt here in the United States and in Canada too. These problems They require a political solution, you know, they require us to organize ourselves in a way that is strong enough to force political change on our government here, so that it takes responsibility for the past devastation.And the past displacement and also stops doing the things that are going to keep on causing it in the future. And then I think we can think about kind of repairing the world. I think we have to repair the world, too, after this. But the first thing we have [00:58:00] to do is we have to stop hurting it. We have to stop the damage, and that means having enough political courage and enough political power to make our government do that.That's a tall order. That's a tall order. I don't think it's something from today to tomorrow. But it's a long process. You know, I'm a, I grew up during the anti Vietnam War movement and the civil rights movement, and I saw this country at a time when it was possible and when we did it. So I'm the optimist.I believe that it's within our power to do this. But looking at where we are right now, I think we have a long way to go. And so, you know, if what I do contributes is granito de arena to it, you know, a lo mejor. Chris: Thank you so much, David. Yeah, it's definitely really, really important to hear words such as yours in a time of deep nihilism.[00:59:00] And, and also the absence and I think the disregard of, of Elder Voices in our midst and in our movements. So, I deeply appreciate your willingness to speak with me and, and to our listeners today. And just finally, before we depart, how might our listeners find out more about your work?How might they purchase your books? David: I have a blog and a lot of what I write and the pictures that I take are up there and I put them up there pretty regularly. And so the way to find it is to Google my name, David Bacon, and the blog is called The Reality Check. And so if you Google that together, you'll find it and that's how you can connect.Chris: Thank you so much, David. David: My pleasure. Thank you for having me. Get full access to ⌘ Chris Christou ⌘ at chrischristou.substack.com/subscribe

(NSFW) In this episode, Ed regales Nate and Chris with tales from his visit to the iconic Rowley Farmhouse Ales in Santa Fe, New Mexico. The studio comes alive with the popping of corks as the trio embarks on a beer-tasting adventure. The first sip is the uniquely crafted "Teosinte," a farmhouse ale where Oaxacan green dent corn, and Teosinte a Mexican grass take center stage creating a delightful symphony of corn sweetness and funk. As they savor the ale, and try to use words to descibe the grassy notes they are tasting. But somehow fall short. Despite John's absence in Tucson, he ensures Ed has a splendid time at Rowley, known not only for its exceptional brews but also for its outstanding food. The culinary highlights, including pineapple upside-down cake, gyro tacos, and red chili fries, become part of the storytelling, creating a sensory-rich experience. The tasting journey continues with "Supernatant," a robust creation featuring Norwegian Farmhouse yeast and Grüner Veltliner lees from Vivac Winery. The beer, bottled with Alfalfa honey, unfolds as a crisp and funky sour ale—a perfect companion for shared moments with friends. The third and final tasting, "If You Must - Tablas Creek," offers a glimpse into the world of lactobacillus Berlin-style weissbier, aged in Tablas Creek Esprit de Tablas Blanc barriques on fresh Mourvèdre must. The result is a nuanced beer with notes of grape skin tannins, oak-derived vanillin, and a refreshing tartness. This one makes Nate reach for the Tums! Our Guest Information: Rowley Farmhouse Ales - https://rowleyfarmhouse.com/ Teosinte Farmhouse Ale - https://untappd.com/b/rowley-farmhouse-ales-teosinte/4315168 Supernatant Sour Ale - https://untappd.com/b/rowley-farmhouse-ales-supernatant/4352763 If You Must Sour Ale - https://untappd.com/b/rowley-farmhouse-ales-if-you-must-tablas-creek/4823051 Rowley and Tombstone Episode - https://hoppycraftsmen.beer/episodes/hcpc31-tombstone-brewing-and-rowley-farmhouse-ales-church-bells-killer-bees-and-road-trips/ Our Information: Music Credit: Takotsubo Men The assorted sounds of three ageing humans hitting things in a studio for five days. Beautifully nasty and pretty vile at times but ultimately gorgeous. Enjoy! Follow them! Facebook: https://www.facebook.com/TakotsuboMen Twitter: https://twitter.com/TakotsuboMen YouTube: https://www.youtube.com/TakotsuboMen Contact us! Instagram: @hoppycraftsmen Twitter: @hoppycraftsmen Facebook: https://www.facebook.com/Hoppycraftsmen/ E-mail: hoppycraftsmen@gmail.com Blog: http://hoppycraftsmenpodcast.com/ YouTube: Hoppy Craftsmen – Craft Beer Podcast Support US! Buy Us a Beer! For as little as a dollar a month you can help a bearded white guy drink a good craft beer. Your generous donation will help supply thousands with the gift of more podcasts and we are pretty sure inappropriate humor as well. Invest in Us!  Rate us on iTunes! Want to help us reach a bigger audience and keep the episodes coming? Then head over to iTunes and Give us a rating and feedback! Tell A Friend! Tell someone you know about our show! If you know that a friend likes or loves craft beer tell them to give us a listen. Or if you know someone who is new to craft beer and you are tired of telling them about the scene, let us be your soap box! Or have an amazing whale that you want to share with the world. Go on your social media platform of choice and give us a shout out. Use the hashtag #hoppycraftsmen and we'll respond in kind. Probably in some form of emoji and maybe a super rad type of comment. You get the picture.

Uncover the secrets of crafting traditional Mexican mole. May delves into its origins, sparking a lighthearted conversation about its complexity. Explore Oaxaca's mole varieties, from the daily Mole Amarillo to the festive Mole Manchamantel. Gain insights into their preparation, flavors, and cultural importance. Prepare to tantalize your taste buds and explore Oaxacan moles.Key Takeaways:Unveil the diverse world of Oaxacan moles, each with a distinct personality and historical significance.Explore the cultural context behind mole preparation, from daily indulgences to celebratory feasts.Join us on a sensory adventure, where personal preferences bring the rich culinary traditions of Oaxaca to life.Relevant Links And Additional Resources:Level 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, Google Podcasts, or Pandora. This helps us reach more listeners like you. ¡Hasta la próxima!Support the show

LA3C Food and Music Festival is coming to Downtown LA's Historic Core this weekend. We're joined by Joey Rubin, who leads food curation for the festival, to hear about how him and his team put together one of the coolest food festival experiences this city has ever seen. From a Oaxacan sushi pop-up featuring the folks over at Simon in Silver Lake, to a bonkers collab between Poltergeist's Diego Argoti and Pearl River Deli's Johnny Lee that may or may not feature an orange chicken burrito, this is truly the kind of food experience that could only happen in LA. So listen to the conversation with Joey, go buy the $20 tickets - $20! That's it! - and I'll see you there, dear listener. But first, I'm going to give you a quick rundown of 3 news stories that caught my eye this week. There's a LA restaurant that's been named to Eater's list of Best New Restaurants in America 2023, a fascinating look at Erewhon's questionable past, and some fried chicken drama cracking on between Timeout LA and Le Coupe. Helpful links: LA3C Marketplace tickets https://www.la3c.com/marketplace Biite Club https://biite.club/ Joey on IG https://www.instagram.com/joey.rubin/?hl=en Eater's Best New Restaurants America https://www.eater.com/2023/11/7/23949168/eaters-best-new-restaurants-america-2023 The Cut on Erewhon https://www.thecut.com/article/erewhon-smoothie-boston-los-angeles-history.html Timeout LA fried chicken list https://www.timeout.com/los-angeles/restaurants/best-fried-chicken-in-los-angeles --- Send in a voice message: https://podcasters.spotify.com/pod/show/thelafoodpodcast/message Support this podcast: https://podcasters.spotify.com/pod/show/thelafoodpodcast/support

H grew up singing and playing piano, having been pushed onto a church stage at 5 years. At 15, she started teaching herself to play guitar. After college, she followed a boyfriend to Oaxaca, Mexico, but left him when she was recruited to play in a band. After a couple years, she traveled back to the U.S. and performed in bars and restaurants– including a stint as a cabaret singing server– while preparing for grad school. Her education, marriage and motherhood prompted a long hiatus from music, but after a cancer scare, lost work, divorce and other life events, H found new inspiration in song. After meeting her partner Britton at an open mic, they formed Naked Dawn, a drum and guitar duo that performs bi-lingual music pulling from traditional Oaxacan music, along with folk, blues, and cabaret. H's songs emphasizes the romantic over the cynical, and she believes that nothing is too dangerous to talk about. She believes in living juicy, loving hard and laughing lots, and that passion is ever present in her songwriting.Find more of H and Naked Dawn's music on Facebook and Instagram.

We're joined today by the indomitable Bricia Lopez, a widely respected entrepreneur and author whose family restaurant, Guelaguetza, has been enchanting the palates of Angelenos with Oaxacan delicacies for nearly three decades. Bricia joins me to discuss the restaurant's origin story, how she and her siblings helped save it from bankruptcy 10 years ago, and what it means to uphold Guelaguetza's legacy while working to keep things fresh and exciting. We get into the ins and outs of mole and why you should never even THINK about calling it a chocolate sauce, and Bricia even gives us a run-down of how to spend the ideal weekend getaway to Oaxaca. It's a treat of a conversation and I can't wait for you to listen to it, dear listener.  Father Sal also swings by to chop up some of the biggest headlines in the food world. We talk about a couple of fascinating new developments coming to a sleepy corner of Chinatown, a troubling new twist in California's service fee saga, and the first signs of a potential Mario Batali comeback (please hold while I vomit). Most importantly, though, I get to vent about an LAist article that felt a bit like a personal insult, and if you think that sounds dramatic, just you wait, dear listener. Helpful links: Guelaguetza website https://www.ilovemole.com/ Mole and More by Bricia Lopez website https://moleandmore.com/bio Asada Cookbook https://store.ilovemole.com/collections/home-and-kitchen/products/asada-the-art-of-mexican-style-grilling-signed-copy Bricia Lopez on Instagram https://www.instagram.com/bricialopez/?hl=en Mario Batali comeback? https://www.eater.com/23929016/mario-batali-teases-comeback-instagram-virtual-events Service fees in trouble https://sf.eater.com/2023/10/18/23922950/california-restaurant-service-fee-ban-junk-fee-law-confusion-rob-bonta?_gl=1*lb21tw* Victor Heights LA Times article https://www.latimes.com/food/story/2023-10-24/victor-heights-alpine-street-perilla-chinatown-gentrification LAist article in question https://laist.com/news/food/this-guy-ate-100-la-burgers-over-8-years-in-a-quest-for-the-best --- Send in a voice message: https://podcasters.spotify.com/pod/show/thelafoodpodcast/message Support this podcast: https://podcasters.spotify.com/pod/show/thelafoodpodcast/support

On this episode of Tamarindo, we are joined by Lily, the founder of Zapotec Travel by Lily, a sustainable travel company working with 100% small indigenous-owned and women-led businesses and communities outside of Oaxaca City. We explore the indigenous roots of the Dia de los Muertos celebration, anti-indigeneity and discrimination in Mexico, and reconnecting with roots, ancestors, and home.  Jose Richard Aviles guest co-hosts this episode while Brenda is away. José Richard Áviles  is an Urban Planner, Social Worker, and internationally touring Performance Artist native to South Central. Áviles work explores the relationship between space, place, and body.  About Lily:  Lily was born and raised in Santa Monica, California, home to the largest Zapotec migrant community in the U.S. After spending her summers in Oaxaca with her parents in the dream home they built, Lily rematriated to Oaxaca in 2013. It was then she realized the lack of representation of indigenous people, especially women, that existed in the travel industry in Oaxaca. Zapotec Travel now curates intimate experiences for responsible travelers alongside the community.  Learn more about Lily and her curated experiences here: https://linktr.ee/zapotectravelbylily Ana Sheila mentioned  The Social Change Ecosystem Framework  Lily mentioned the following Oaxacan resources: The Zapotec Weavers Zapotec Heritage Morenita Zapoteca Casa Balgih Tamarindo is a lighthearted show where hosts Brenda Gonzalez and Ana Sheila Victorino discuss politics, culture, and self-development. Join us as we delve into discussions on race, gender, politics, representation, and life! You can get in touch with us at www.tamarindopodcast.com Brenda and Ana Sheila are executive producers of Tamarindo podcast with production support by Karina Riveroll of Sonoro Media. Jeff Ricards produced our theme song. If you want to support our work, please rate and review our show here.  SUPPORT OUR SHOW Contribute to the show: https://www.paypal.com/paypalme/tamarindopodcast1 Follow Tamarindo on instagram @tamarindopodcast and on twitter at @tamarindocast  Follow Ana Sheila on instagram @la_anasheila and twitter @Shelli1228   Follow Brenda on twitter at @BrendaRicards Learn more about your ad choices. Visit megaphone.fm/adchoices

Good News: A new jab in the UK promises to slash treatment times, Link HERE. The Good Word: Another delightful autumn quote. Good To Know: More great trivia about Labor Day! Good News: Billboards in several major U.S. cities are calling out Big Oil’s role in climate change! Link HERE. Wonderful World: Check out some […]

Pico Boulevard is home to dozens of Oaxacan businesses. Now, less than a year after an LA City Councilmember disparaged Oaxacans, locals want city recognition. In her new book, “Strip Tees: A Memoir of Millenial LA,” Kate Flannery gives an insider's look at the problematic rise of scandal-plagued American Apparel. The Los Angeles Municipal Art Gallery's annual showcase of mid-career grant recipients returns for the first time since the pandemic.

We're going on a Summer Vacation! First stop, Oaxaca, Mexico, to visit the sacred and legendary Árbol del Tule (Montezuma cypress, Taxodium mucronatum). This glorious and massive tree sits squarely in a church courtyard, and has found its way into the zeitgeist of Oaxacan culture. With a sordid taxonomic past, this tree tells a tall tale. But is it really a tree at all…?Completely Arbortrary is produced and hosted by Casey Clapp and Alex CrowsonJoin the Cone of the Month ClubSupport the show on PatreonFollow along on InstagramFind Arbortrary merch on our storeFind additional reading on our websiteCover art by Jillian BartholdMusic by Aves and The Mini-VandalsThis show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5803202/advertisement

When I was visiting Austin, Texas a few weeks ago, the greatest meal I had was at Nixta Taqueria. So I had to get Nixta's co-owner & operator Sara on the show to talk about the James Beard Award-winning restaurant's minimalist approach to wine lists, her Persian background, the magical Oaxacan corn & farmers they support, and how she and her husband are serving some of Austin's greatest non-traditional tacos.  Hosted and Executive Produced by Helen Johannesen. Produced by Dear Media.

As she was researching her new cookbook, Asada: The Art of Mexican Style Grilling, the LA restaurateur began to realize how men dominate the grill scene. Now, she's trying to change that by giving others the tools and inspiration to master asada. Bricia explains the financial margins necessary to sustain a successful restaurant, and the pride and responsibility of being Oaxacan.Discover the secret to incredible asada here. Follow Bricia on Instagram @bricialopez.If you liked this episode, listen to Chef Ariel Fox is Expanding Our Understanding of 'Authentic' Cuisine and How Chef Grace Ramirez Found Her Place Outside of the Kitchen.

This episode begins with an introduction to two very influential figures in Mezcal cuisine and Mexican food culture in the U.S., Mexican-American authors Bricia Lopez and Javier Cabral. Oaxacan restaurateur Bricia brought food for Dave and Chris from her Los Angeles restaurant, Guelaguetza. As they enjoy chile relleno and tamale mole, a discussion sparks about proper etiquette when ordering food in a foreign language. Javier, who is the editor-in-chief of L.A. Taco, then shares his advice with the group. Dave asks the coauthors to share their top five locations for food in Mexico, which leads to a discussion that journeys through the beautiful country and its cuisine. Later, they share all of the details of their new book ‘Asada: The Art of Mexican-Style Grilling.' Bricia describes an asada for Dave and Chris, and extends an invite along with rules for attendance. The pambazo conversation from last episode continues as the guests taste test Dave's recommendation for pombazos in L.A., and give their blessing. The conversation wraps with Javier sharing that L.A. Tacos' Taco Madness 2023 is coming up on May 6th. Hosts: Dave Chang and Chris Ying Guests: Bricia Lopez and Javier Cabral Producer: Victoria Valencia, Cory McConnell, Gabi Marler Learn more about your ad choices. Visit podcastchoices.com/adchoices