Podcasts about Zapotec

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

GDP Script/ Top Stories for March 11th Publish Date: March 11th From The BG AD Group Studio, Welcome to the Gwinnett Daily Post Podcast. Today is Tuesday, March 11th and Happy Birthday to James Taylor ***03.11.25 - BIRTHDAY – JAMES TAYLOR*** I’m Peyton Spurlock and here are your top stories presented by KIA Mall of Georgia Registration open for Gwinnett Police Department's Multicultural Festival Brookwood grad Robert T Cunningham part of the Broadway cast of 'Stranger Things: The First Shadow' Lakeside Zip Line Course to Debut at Stone Mountain Park All of this and more is coming up on the Gwinnett Daily Post podcast, and if you are looking for community news, we encourage you to listen daily and subscribe! Break 1: Kia MOG (07.14.22 KIA MOG) STORY 1: Registration open for Gwinnett Police Department's Multicultural Festival The Gwinnett County Police Department is accepting applications for exhibitors and performers for its annual Multicultural Festival on May 17 at Gwinnett Place Mall. This free, family-friendly event celebrates Gwinnett’s cultural diversity with traditional performances, face painting, bounce houses, and touch-a-trucks. It also serves as a government open house, connecting residents with County services. Performer applications are open until March 28, and exhibitor applications close on April 18. For more details, contact the Police Community Affairs Section or visit GwinnettCounty.com/MulticulturalFestival. STORY 2: Brookwood grad Robert T Cunningham part of the Broadway cast of 'Stranger Things: The First Shadow' Brookwood High School alum Robert T. Cunningham is set to make their Broadway debut in "Stranger Things: The First Shadow," playing Charles Sinclair, the father of a key character. A 2014 graduate, Cunningham credits their theater roots to Brookwood Theatre and the Lindahl family, who inspired their love for the arts. With a background in film, TV, and writing, Cunningham is thrilled to originate a role in this highly anticipated production, opening in April at the Marquis Theatre. A longtime fan of "Stranger Things," they describe the experience as surreal and a full-circle moment in their career. STORY 3: Lakeside Zip Line Course To Debut At Stone Mountain Park Stone Mountain Park's new Lakeside Zip Line Adventure Course opens March 15 at Adventure Outpost, featuring six zip lines, including two over the lake, and 14 aerial obstacles. With zip lines up to 400 feet long, it promises thrilling treetop views and excitement. This addition joins other Adventure Outpost activities like kayaking, paddleboats, hydro bikes, and pontoon boat tours. We have opportunities for sponsors to get great engagement on these shows. Call 770.874.3200 for more info. We’ll be right back Break 2: STORY 4: Buford Resident Wins Record-Breaking $1.16 Million Jackpot Playing Georgia Lottery Diggi Game A Buford player won a record-breaking $1,161,177 jackpot on the Cats Jackpot Diggi Game via the Georgia Lottery app on March 4, the largest Diggi jackpot in state history. Other notable wins that day include $15,000 in Flovilla (Bank a Bit Game Show) and $10,000 in Atlanta (Elephant King Jackpots). Diggi Games, available online and on the app, support Georgia education programs. STORY 5: 'Spirit Guides' Exhibit Set To Open March 29 at Fernbank Museum Fernbank Museum’s “Spirit Guides: Fantastical Creatures from the Workshop of ( "hah-KOH-bo" and "mah-REE-ah AHN-heh-les") Jacobo and María Ángeles” opens March 29, running through August 3 in WildWoods. This exhibit showcases towering, vibrant sculptures inspired by (ZAH-poh-tek") Zapotec culture, blending contemporary and folk art. Featuring hybrid animals like deer-butterflies and coyote-fish, the pieces symbolize aspects of (ZAH-poh-tek" )Zapotec life, such as happiness and community. Created by artists ( hah-KOH-bo and "mah-REE-ah AHN-heh-les") Jacobo and María Ángeles, the sculptures involve a detailed process and highlight Indigenous traditions. Included with general admission, the exhibit is also featured during special museum events like “Fernbank After Dark.” Break: Ingles Markets 9 ***Guide Weekly Health Minute*** 10.15.24 GUIDE HEALTH MINUTE_FINAL*** Break 4: Signoff – Thanks again for hanging out with us on today’s Gwinnett Daily Post Podcast. If you enjoy these shows, we encourage you to check out our other offerings, like the Cherokee Tribune Ledger Podcast, the Marietta Daily Journal, or the Community Podcast for Rockdale Newton and Morgan Counties. Read more about all our stories and get other great content at www.gwinnettdailypost.com Did you know over 50% of Americans listen to podcasts weekly? Giving you important news about our community and telling great stories are what we do. Make sure you join us for our next episode and be sure to share this podcast on social media with your friends and family. Add us to your Alexa Flash Briefing or your Google Home Briefing and be sure to like, follow, and subscribe wherever you get your podcasts. Produced by the BG Podcast Network Show Sponsors: www.ingles-markets.com  www.kiamallofga.com #NewsPodcast #CurrentEvents #TopHeadlines #BreakingNews #PodcastDiscussion #PodcastNews #InDepthAnalysis #NewsAnalysis #PodcastTrending #WorldNews #LocalNews #GlobalNews #PodcastInsights #NewsBrief #PodcastUpdate #NewsRoundup #WeeklyNews #DailyNews #PodcastInterviews #HotTopics #PodcastOpinions #InvestigativeJournalism #BehindTheHeadlines #PodcastMedia #NewsStories #PodcastReports #JournalismMatters #PodcastPerspectives #NewsCommentary #PodcastListeners #NewsPodcastCommunity #NewsSource #PodcastCuration #WorldAffairs #PodcastUpdates #AudioNews #PodcastJournalism #EmergingStories #NewsFlash #PodcastConversations See omnystudio.com/listener for privacy information.

News items read by Laura Kennedy include: King Thutmose II's tomb found, the first royal burial discovery in over a century (details)(details)(details) Laser technology uncovers intricate fifteenth century Zapotec city (details)(details) Plague epidemics likely started a century before the Black Death (details)(details) Excavation uncovers section of Great Wall 300 years older than previous estimates (details)

As a Zapotec and Maya Ch'orti' environmental scientist, Dr. Jessica Hernandez has always found academia to be a hostile place. She had looked forward to sharing what she learned from her grandmother and father about nature as an undergraduate student, but her lived experiences and knowledge were dismissed and sometimes mocked by her professors.Now, Dr. Hernandez is working to change how we think about environmental sciences by centering Indigenous science to heal our planet, because she knows Western conservationism isn't working.This episode originally aired in 2022.Follow us on TikTok and YouTube. Subscribe to our newsletter by going to the top of our homepage. 

Welcome to Indgenous in the News, on todays show we're excited to welcome Mr. Aku RoDriguez from the Mescalero Apache Nation. Aku is a talented producer, and entrepreneur. We'll dive into his journey and how it all started and his latest projects, and explore what it takes to master aerial photography and videography from air, land, and sea. His company, MRoD Drones, specializes in delivering stunning visuals from every angle. You can visit him at www.sobeitfilms.com and contact him directly at sobiitfilms@gmail.com BIOGRAPHY Their Last Ride (Official Trailer) Lipan Apache Cemetery in Presidio TX National Multicultural Western Heritage Museum Buffalo Soldiers of West Texas Dances with Sacred Ground (Official Trailer) Being of Native American and Zapotec heritage RoDriguez was taught and inspired by the traditions of his culture. While in film school at T.C.C. North East College, he started his career working as a production assistant and line-producer for commercials and independent film companies, where he learned the intricacies of feature film production from some of the most skilled and talented technicians in the industry. It is also here where RoDriguez began working as a actor and Producer for commercials and independent films. He then went on to acting on indie film, “The Prodigy.” in 2005, “Walker Texas Ranger” TV series in 2006 and indie film “Black Nile” in 2006, where he was casted in indie film, “The Blue Jay.” 2007. Join us every week from Two Buffalo Studios in Bradenton, Florida, as we bring you the latest updates on issues that matter to us all, from the Shakers to the Makers across Indian Country. Hosted by Larry K. from the Ho-Chunk Nation and his co-host Gary Wilcox from the Powatan Nation. Interested in sponsorship opportunities? Reach out to me at larry@indigenousinmusic.com or visit www.indigenousinmusicandarts.org/indigenous-in-the-news for all the details. If you have a story and would like to share it, contact us.

On this episode of Think Theory Radio, host Damien Perdue talks about his recent trip to Oaxaca, Mexico for the Dia De Los Muertos celebration! From the delicious tastes of mole, mezcal, & pulque to the the month long parties and parades of Dia De Los Muertos(Day of the Dead) we take a deep dive into the cultural heritage of Oaxaca. Plus, his visit to the ancient Zapotec ruins of Atzompa & the psychedelic mushroom mountain town of San Jose del Pacifico!!!

Lila Downs is one of the most influential artists in Latin America. She has one of the most unique voices in the world and is known for her charismatic performances. His own compositions combine genres and rhythms as diverse as Mexican rancheras and corridos, boleros, jazz standards, hip-hop, cumbia and popular American music. Frequently her lyrics focus on justice, immigration and women's problems.She grew up in both Minnesota and Oaxaca, Mexico, her mother is from the Mixtec indigenous group and her father was Scottish-American. Lila sings in Spanish, English and several native American languages ​​such as Zapotec, Mixtec, Nahuatl, Mayan and Purepecha.She has recorded duets with artists as diverse as Mercedes Sosa, Caetano Veloso, Juanes, Nora Jones, Juan Gabriel, Carla Morison, Natalia LaFourcade, Santana , The boss, Nina Pastori, Soledad, Diego La Cigala, Aida Cuevas, Toto La Momposina, and Bunbury. Chavela Vargas “named” Lila as her “successor.”She has been invited to sing with symphonies such as the Chicago Symphony Orchestra, the San Francisco Symphony and the UNAM Symphony in Mexico, as well as with Wynton Marsalis and the Lincoln Center Jazz Orchestra. He has given concerts at Carnegie Hall, the Lincoln Center, the Teatro Colón in Buenos Aires, the Hollywood Bowl and the National Auditorium in Mexico City. She was invited by Barack Obama to sing in the White House, and acted in the Oscars for her participation in the film Frida. Lila has recorded nine studio albums.She has been nominated for nine Grammy awards and has won six.Maggie & Lila discuss her first appearance at the infamous Monterey Jazz Festival and her amazing performance + members of her current band. Source: https://www.liladowns.com/language/en/Host Maggie LePique, a radio veteran since the 1980's at NPR in Kansas City Mo. She began her radio career in Los Angeles in the early 1990's and has worked for Pacifica station KPFK Radio in Los Angeles since 1994.Send us a textSupport the show@profileswithmaggielepique@maggielepique

In this episode of Subject to Interpretation, host Maria Ceballos-Wallis sits down with Odilia Romero, a leading advocate for Indigenous rights, to explore the challenges Indigenous interpreters face and the work being done to create a more equitable code of ethics in interpreting practices. Odilia shares her experiences from growing up in Oaxaca to co-founding Comunidades Indígenas en Liderazgo (Cielo). Tune in to listen to Maria and Odilia's discussion on the importance of language access, the concept of language violence, and the need for culturally relevant interpreting practices. Cielo: https://mycielo.orgBorn in Zoogocho, Oaxaca, Odilia Romero is the co-founder and executive director of Comunidades Indígenas en Liderazgo (CIELO). She is also an independent interpreter of Zapotec, Spanish, and English for indigenous communities in Los Angeles and throughout California. She has more than two decades of experience organizing indigenous migrant communities, and advocating for language access. Her knowledge and experience are highlyregarded, with multiple academic publications, awards, and lectures in universities across the United States. In 2024, she was listed on the ‘L.A. Influential' list, for her work eradicating indigenous stereotypes. Ms.Romero has published on the challenges of training indigenous interpreters, developing women's leadership, and preparing a new generation of youth. Her work has also been featured in the Los Angeles Times, the New York Times, Vogue, Democracy Now!, Quien, El País, TED X, Forbes, and the Day Emmy award-winning series Pan Y Circo "Nadie es ilegal migrantes de Ida y Vuelta" with Diego Luna.

David Tavárez, originally from Ciudad Juárez, Mexico, completed a degree in anthropology and visual environmental studies. He had several ideas for his future career, wavering between being a scientist or a filmmaker. He secured a place at the Writers Workshop in Iowa and an internship at the American University in Cairo. He spent a year in Cairo after graduation and supplemented that summer by writing about the Baltics for the Let's Go Europe travel series. Studying Indigenous Culture and ChristianityDavid worked as a journalist for a couple of years then decided to pursue a PhD at the University of Chicago in 1994, focusing on indigenous history. His interest was drawn to two languages, Nahuatl and Zapotec, which have a rich store of texts dating back to the 1530s. David discovered documents related to the arrival of Christianity in Mexico. These documents included calendars, cosmological manuals, and ritual songs written in Zapotec alphabetic script. After graduating from the University of Chicago, he worked at Bard College in Latin American and Iberian studies. He then moved to Vassar, a selective institution with a vibrant student body. David currently lives in Rhinebeck, New York, where he is a full professor in the anthropology department at Vassar. His first book, The Invisible War, explores how indigenous people in central Mexico confronted the church in colonial Mexico and managed to work with their ancestral beliefs while also embracing Christianity. He has translated several books into Spanish and collaborated with other scholars on a book on the great indigenous historian of colonial Mexico, Chimalpahin. The Indigenous Languages of the AmericasDavid's most recent book, Rethinking Zapotec Time, compiles two decades of work. The book, which received awards from the Native American Indigenous Studies Association, the Latin American Studies Association, and the New England Council of Latin American Studies, is a labor of love, aiming to understand the world of the ritual specialist and the Christians they confronted, as well as how they managed to survive and share ancestral beliefs and knowledge with others. The indigenous languages of the Americas before the 20th century were the most voluminous in terms of producing works. By the early 17th century, there were over 100 works, mostly religious, printed, and manuscripts. By the end of the colonial period, there were 1000s of works, mostly mundane literature, such as petitions, wills, and testaments. This diversity is comparable to Greek and Roman literature, but there are gaps and can only be reconstructed from later translations. Mexican songs, such as the Cantares Mexicanos, feature difficult language and are lyrical, sometimes difficult to understand. The most famous song is the Song of the Women of Chalco, which features warriors from a defeated polity dressing up as women and taunting the Aztec emperor Axayacatl. There are many convergences between indigenous intellectuals from the 16th century to present. This work highlights the physical and intellectual growth of different indigenous communities through colonial times and post-colonial legacies. The Zapotec Time-space Continuum The Zapotec conception of time is an eternal, 260-day calendar with specific meanings. They believed in a time-space continuum, where every day had divinatory meaning and moved people to specific regions in the cosmos. They had a notion of the cosmos as having three main domains: sky, earth, and Underworld, with other domains beyond the underworld relating to ancestral time and its origins. Time was seen as a way to think about Earth and the cosmos, rooted in geography and cosmology. They believed that everyone was taken on an eternal journey through space and time, allowing communication with ancestors. While their notion of the time-space continuum may not date back to Einstein or quantum physics, they believed that time and space were interconnected. Influential Harvard Courses and ProfessorsDavid mentions Rosemary Joyce, and taking classes with Noam Chomsky at MIT. He believes that there are many ways to approach and learn about remote worlds through experimental means, such as working with film and visual arts. David discusses his interest in working with ritual specialists and documentary filmmakers. He shares his desire to place students in the past through films and visual arts, such as Aguirre, the Wrath of the God by Werner Herzog, and The Mission.  Timestamps: 04:37: Indigenous history, language, and culture in Mexico 12:01: Indigenous perspectives on Spanish conquest and religion in Latin America 17:09: Indigenous Christian texts in the Americas, focusing on the complexity of colonialism and the diversity of indigenous experiences 25:00: Zapotec conception of time and its connection to geography, cosmology, and ancestral communication 31:08: History, filmmaking, and academia with a Vassar College professor Links: Vassar Faculty: https://www.vassar.edu/faculty/tavarez Guggenheim Fellows: https://www.gf.org/fellows/david-tavarez/ Amazon Author Page: https://www.amazon.ca/stores/David-Tavarez/author/B003XJJ3M6?ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true   Featured Non-profit: The featured non-profit of this episode is, recommended by Ruth Hertzman-Miller who reports:    I'm Ruth Hertzman-Miller, class of 1992. The featured non-profit of this episode of The 92 report is North Cambridge Family Opera. NCFO performs original, entirely sung theater works for audiences of all ages with large casts from ages seven to adult ranging from people with no performance experience to classically trained vocalists. I'm proud to have performed with and written music for North Cambridge Family Opera. I've also been a board member for the past two years. You can learn more about their work at familyopera.org, and now here is Will Bachman with this week's episode. To learn more about their work visit: http://www.familyopera.org/drupal/

This week on Radically Loved, Leopoldo Gout joins Rosie Acosta and Tessa Tovar to explore the themes of friendship, empowerment, storytelling, and representation in Mexican culture. Leopoldo discusses the influence of his mother, a powerful Mexican feminist, on his work and the importance of curiosity, imagination, and acceptance. He also talks about blending ancient and modern themes in his art and storytelling, drawing inspiration from his experiences growing up in Mexico City and his discovery of his Zapotec heritage. The conversation touches on the challenges and privileges of working in the entertainment industry and the importance of supporting and uplifting each other.  If you're ready to tap into your creativity, emphasize the importance of curiosity, detach from fear of failure this episode is for you! This podcast is sponsored by SafeSleeves! For a limited time, the listeners of this podcast can get 10% off by using my code ROSIE10, you can get 10% off your entire order: www.safesleevecases.com/ Three reasons to listen to the whole podcast:  1. Dreams and memory are interlocked and can be powerful tools for creativity. 2. Embracing failure as part of the creative process can lead to growth and new ideas. 3. Learn personal techniques for accessing and working with dreams and memories, and how they can inform art.  Timestamps (00:00:00) The Power of Friendship and Sisterhood (00:07:35) Representation of Mexican Culture (00:30:36) Inspiration from Dreams and Memory (00:39:10) Embracing Failure and Overcoming Fear in the Creative Process (00:47:25) The Power of Curiosity in Igniting Creativity Connect with Leopoldo Gout: Instagram: https://www.instagram.com/leopoldoleopoldo/
Website: http://www.leopoldogout.com The Chosen One Netflix: https://www.netflix.com/title/80217665 Project Genius: http://csi.asu.edu/fellows-projects/genius/
Monarca Book: https://www.harpercollins.com/products/monarca-leopoldo-gouteva-aridjis?variant=39502434828322
Piñata Book: https://tornightfire.com/announcing-pinata-a-new-novel-from-leopoldo-gout/ Enjoy the Podcast? Love to give us 5 stars? Help us reach more people and make them feel loved. A simple way is to share what you've learned today on social media. Don't forget to follow and message us on these platforms! Instagram: https://www.instagram.com/rosieacosta/ Twitter: https::twitter.com/rosieacosta Facebook: https://www.facebook.com/radicallylovedrosie TikTok: https://www.tiktok.com/@itsrosieacosta Website: https://www.radicallyloved.com/ Get You Are Radically Loved the book: https://www.radicallyloved.com/book Try Headspace for 30 days free! use code: ROSIE30  www.headspace.com Sign up for 'The Mindful Love Hub' on Substack: https://radicallyloved.substack.com?utm_source=navbar&utm_medium=web&r=2t314w Create a daily meditation ritual in just seven days! Download BUILD YOUR DAILY MEDITATION RITUAL and other freebies at https://www.radicallyloved.com/free-stuff!   Connect with Tessa Tovar: Website: https://tessatovar.com/   Instagram: https://www.instagram.com/tessamarietovar/  YouTube: https://www.youtube.com/channel/UCHMYm-7kNZfulgaiCi2w8Cw Book of Poetry for Savasana: https://www.amazon.com/Dark-Moon-Book-Poetry-Savasana/dp/1731243588

Become a monthly subscriber for just $1.99 per month and receive an additional two to three episodes per week!https://app.redcircle.com/shows/9472af5c-8580-45e1-b0dd-ff211db08a90/exclusive-contentIn this episode of The A to Z English Podcast, Xochitl and Jack talk about why it's still important for adults to learn a new language.Transcript:00:00:00JackHey A-Z listeners, this is Jack here.00:00:03JackAnd if you would like to become a an exclusive subscriber to the show, you can hit the link in the description and that will take you to our Red Circle page, where for $1.99 a month you will get access to an extra two or three episodes each week.00:00:23JackAnd be careful, don't hit that donation button if you want to become an exclusive subscriber because the donation button is just a one time donation. However, the exclusive subscriber button will give you access to the extra two or three episodes.00:00:42JackEach week.00:00:44JackSo make sure you hit that exclusive subscriber button if you want access to the extra episodes.00:00:52JackNow let's get on with the show.00:00:56JackWelcome to the A-Z English podcast. My name is Jack and I'm here with my co-host social. And today we are doing a topic talk and the topic of today's conversation is why you are never too old to learn a language and such a I just went online and did a little bit of research.00:01:18JackAnd I found five pretty interesting reasons why you're never too old to learn a language, and the first one is about near neuroplasticity.00:01:29XochitlOh, interesting.00:01:30JackAnd so yeah, and it's it's it says here while it's true that children often have an easier time picking up languages due to their brains, high level of neuroplasticity, which means ability to adapt and change, adults can still learn new languages.00:01:50JackEffectively, research has shown that the adult brain remains capable of forming new neural connections.00:01:58JackActions and adapting to new linguistic challenges, albeit at a different pace than children, so it's not like we have zero ability to learn a language and and build new neural pathways, but it's not the same as when we're like in the the critical age when you know.00:02:18JackWhatever that might be, five to three years old.00:02:21JackYou know, I don't know. Thirteen years old or whatever, so yeah.00:02:25발표자Right, right.00:02:26XochitlYeah. OK. I think that's very interesting. I've heard before on theories that if you learn two or more languages as a balanced bilingual from childhood that you're also more able to pick up new languages. But even if you hadn't, even if you are monolingual.00:02:44XochitlAnd you never learned more than one language growing up. I think research shows that adults, it's it's beginning to show at an increasing weight that adults still retain quite a bit of neuroplasticity. Right, so I think.00:03:02XochitlYeah, that just gives you every more reason to have faith that you can learn another language and a lot of the world has light up on us because they have learned two or more languages.00:03:15XochitlFrom a young age so.00:03:17JackYeah. And this one kind of dovetails nicely. It connects with the one later, which is cognitive benefits. You know, like the like, holding off dementia and stuff like that is creating new neural pathways in your brain, you know, so neurons are making new connections.00:03:28발표자Yep.00:03:36JackThis is a good thing, like it's a it's a good practice. It's like exercise for your brain, you know, it's like working out your brain. So yeah, definitely a good thing. And I also I wanted to say one more thing about what you said about bilingual children.00:03:44XochitlRight.00:03:56JackCause my daughter is a a balanced bilingual just like you.00:04:00JackBar and I think there's something that children learn early that that we don't, that I didn't learn till I was older and that is that language is arbitrary and what arbitrary means is there's no reason for anything to be called anything like trees.00:04:20JackJust the sound that we decided as English speakers to mean tree.00:04:23발표자This can happen.00:04:27JackBut it means nothing to Spanish speaker, you know.00:04:27XochitlRight.00:04:31XochitlIt might even mean something else, like if a one word might mean something completely different in another language.00:04:37JackExactly, exactly. Those are called false cognates. I believe you know when they they don't line, they sound the same, but they're totally unrelated.00:04:47JackUM, and I think that, uh, you learned, you know, when you were young, you're like ohh table is table and table is also the Spanish word for table is Mesa.00:04:58JackIf I'm not mistaken.00:04:59JackYeah. So you've got you've got 2 words and you're like, oh, OK, so things can have multiple names depending on their.00:05:06XochitlRight.00:05:07JackCultural significance.00:05:09JackAnd you learned that just probably before you even knew you learned it. You you knew that. And my daughter.00:05:14XochitlRight. That was a fact of life, basically. Like, you don't really think that too much.00:05:17JackYeah.00:05:19JackYeah. And in my little tiny English speaking world, where I'm a monolingual person, I probably was like, you know, a teenager when I had that epiphany. And I'm like, ohh you, the world is not all table is not just the universal term for, you know table it was it was always it's always been a table since the beginning of time.00:05:35XochitlRight.00:05:39JackYou know, so you you just don't. You don't get that epiphany that that realization until until.00:05:40XochitlRight.00:05:48JackNumber two, life experience, this one. I'll just read the first sentence. Adults bring a wealth of life experience to the language learning process. So how? What do you think about that? Like, just like life experience.00:06:03XochitlI think life experience can help you in any way, because if you already have practice studying other things like in university or high school, then you probably already know how to study.00:06:16XochitlMe and that helps a lot. Like you gave a tip in an earlier episode about writing things down and how that helps retain information and for example, things like flash cards. You'll have all those tools at your disposal and you'll be way more organized. So I think that will definitely help. And it's also something to look forward to in the sense that it'll open your life experiences.00:06:37XochitlToo.00:06:38XochitlLike you'll have way more experiences and be able to appreciate cultures at a different level. If you speak another language fluently.00:06:47JackI I see it as like this, like beautiful secret skeleton key to an entire entirely new world. Like you. You put it in. You open that door and it's like the Wizard of Oz. Like you walking into another world that you can understand.00:06:57XochitlYeah.00:07:07JackYou know, without that, without the language, you're missing just so much. It's so it's so it's so dull and and dreary and and you you can't really appreciate.00:07:19JackI'm speaking no, you go ahead. You go ahead.00:07:20XochitlIt's like an.00:07:20XochitlApple, sorry, good.00:07:23XochitlI'm just gonna say it's like when you go to the grocery store in the US, there's like a wax cap on the apples. Like there's a thin wax on it, and then you can wash it in hot water and melt it away. And the apple tastes way better. That's like the language. Like, you can see the culture and appreciate it to some extent. But that whole flavorful life of a culture that you can appreciate with language is locked away.00:07:45XochitlUnderneath that wax.00:07:46발표자Yeah.00:07:47JackThat's that's exactly right. There you go. Perfect metaphor. So yeah, life experience, learning a language #3 diverse learning resources. So access to information and knowledge that you might not have had available to you in.00:08:07JackWithout being able to speak that second language, that new language.00:08:11XochitlYeah, yeah, I definitely agree. That's another thing I see a lot with, like migrants or actually I see it a lot with my family.00:08:20XochitlThey my mom speaks good English. My aunts, English is is kind of mediocre and she struggles with. It's like a whole world in the US that's locked away from her as far as the resources and being able to navigate certain things on her own because her English lacks.00:08:39XochitlAnd so.00:08:41XochitlThat's not really her fault. It's very hard to work a full time job and learn a new language when you move to a new country at the same time, I really struggle with that.00:08:48JackSure.00:08:49XochitlIn Korea, you.00:08:50XochitlKnow, but again, it does really hinder you from being able to navigate things independently. The way that you would in your home country.00:09:00JackNow you gave us some really good examples a while back in in older in older episodes about like remedies.00:09:09발표자This.00:09:10JackYour mom has these, like, certain remedies from her region of Mexico where she grew up and like, there would be no without without your momma's. You know, as a, as a gateway to that information and your mom and your and your grandparents.00:09:30JackThat information, that knowledge.00:09:31JackWould be totally locked away from.00:09:33JackYou, you know, and you said like ohh, when you have a stomach ache, your mom would make a certain herbal potion, you know, kind of.00:09:34발표자Right.00:09:43JackThing or whatever.00:09:43XochitlYeah, yeah.00:09:44JackSorry, potion sounds more magical, but it's not feature. Yeah, something like that. Yeah, and I think that that wisdom, there's, like a lot of wisdom that is locked into language.00:09:46XochitlNo, you're fine with the concoction. Uh. A mixture. Yeah, yeah.00:09:58JackAnd and without it you there's just no way you you have access to any of those things so.00:09:58발표자Yeah.00:10:04JackSo yeah, that's that's a beautiful aspect of the of learning another language #4 we touched on already, but the cognitive benefits in adults, there's reducing the risk of developing dementia or delaying the onset of dementia is is is a.00:10:25JackIs a benefit of learning a second law.00:10:28JackWhich so yeah. So I mean, even if you're just looking, it's it's almost like to me, like, you know, if you're like, oh, I gotta hit the gym, I better. I better do, like P90X or something like that. It's like, well, I gotta hit the mental gym. I'm going to learn Spanish. I'm going to learn French.00:10:29XochitlRight.00:10:29XochitlYou work.00:10:46XochitlRight can do some verb conjugation, yeah.00:10:50JackYeah, exactly.00:10:52JackThose are your push-ups, you know, for everything. Yeah. Yeah. Your pull-ups are your, you know, the grammar, your verb tenses or whatever, you know. But yeah, I. So I think for cognitive benefits, definitely it's worth it. And the last one is cultural enrichment. Learning a new language opens the door.00:11:12JackTo experience an.00:11:14JackExperiencing and understanding different cultures more deeply and so.00:11:19JackWould you agree with?00:11:20JackThat I think you've already touched on that before.00:11:21XochitlYeah, we have touched on that and I would agree. And as you said about like for example, the whole herbal medicinal part, if I didn't speak any Spanish, I would be completely locked out of that or, for example, my boyfriend speaks Zapotec, he would like, I wouldn't have been able to talk with my grandparents and learn all their wisdom if I didn't speak Spanish, he wouldn't have been able to talk with his grandparents if he didn't speak Salpa tech.00:11:44XochitlAnd so it's like a whole other world that you would have been completely excluded from in a way. And I do see the effect.00:11:53XochitlOf like Latinos that grew up in the US that don't speak Spanish or don't speak some kind of language that connects them to the culture because really we're we're an indigenous culture as well they have.00:12:06XochitlIt's just there's like a wall there. So that's why I think, yeah, I agree, there's a lot of culture locked into language.00:12:13JackAbsolutely, absolutely. It's where the wisdom is locked in the language. I I think you can try to explain to the, you know, you could try to explain some of these things in English, but they're going to lose. You're going to lose a lot in the translation.00:12:30JackAnd so you know, getting it in from the original source is really important. All right, that's our. Those are our five, yeah.00:12:40XochitlAll right, listener as well. If you enjoyed that, make sure we do comment down below at A-Z newspodcast.com shoot us an e-mail at at ozenglishpodcast@gmail.com and join our WeChat and WhatsApp groups in order to join the conversation and we'll see you next time. Bye bye.Podcast Website:https://atozenglishpodcast.com/topic-talk-five-reasons-why-youre-never-too-old-to-learn-a-new-language/Social Media:WeChat: atozenglishpodcastFacebook Group: https://www.facebook.com/groups/671098974684413/Tik Tok: @atozenglish1Instagram: @atozenglish22Twitter: @atozenglish22A to Z Facebook Page:https://www.facebook.com/theatozenglishpodcastCheck out our You Tube Channel:https://www.youtube.com/channel/UCds7JR-5dbarBfas4Ve4h8ABecome a member of Podchaser and leave a positive review!https://www.podchaser.com/podcasts/the-a-to-z-english-podcast-4779670Join our Whatsapp group: https://forms.gle/zKCS8y1t9jwv2KTn7Intro/Outro Music: Daybird by Broke for Freehttps://freemusicarchive.org/music/Broke_For_Free/Directionless_EP/Broke_For_Free_-_Directionless_EP_-_03_Day_Bird/https://creativecommons.org/licenses/by/3.0/legalcodeSupport this podcast at — https://redcircle.com/the-a-to-z-english-podcast/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Trigger Warning for discussions of genocide, transphobia, and mention of suicide Note: There are some audio sync issues on this episode between me and Jo. Apologies for that. I'm still learning how to edit audio smoothly. I'm going to leave the episode as is though (unless its just utterly unlistenable). It's a learning experience.  Episode music can be found here: https://uppbeat.io/track/paulo-kalazzi/heros-time Day 3 will dive deep into the historic context surrounding trans identities, look at the origins of the gender binary, look at famous trans individuals throughout history, and tackle the modern manifestations of transphobia and how it all adds up to a trans genocide. Day 3 features special guest Jo Dinozzi, actor, fight choreopgrapher, and Director of A Sketch of New York. Episode notes to follow: Hey, Hi, Hello, this is the History Wizard and welcome back for Day 3 of Have a Day w/ The History Wizard. Thank you to everyone who tuned in for Day 2 last week, and especially thank you to everyone who rated and/or reviewed the podcast. I hope you all learned something last week and I hope the same for this week. This week we're going to be talking about the trans genocide that is currently ongoing in the United States, this is certainly an issue in other parts of the West, such as Canada and the UK, but I live in the US and that's the location that I am most qualified and able to speak on. As with last week we're not going to be starting with what's happening right now in 2024. We're going to dive deep into the historical context surrounding trans gender identities and their perpetual position as a marginalized community. Before we get into that though! I have something special for you this episode! Today we are joined by a guest, my good friend, Jo Dinozzi. Hi Jo, thanks so much for joining me today. So, I thought we'd start today off with an examination of the gender binary and where it all started. According to Suzzanah Weiss, a feminist writer and sexologist with a Masters of Professional Studies in Sexual Health from the University of Minnesota:  “Arguably, modern notions of the gender binary originated during the Enlightenment,” they say. “That's when scientists and physicians adopted what historians call a ‘two-sex model' when describing people's bodies.” This model treated male and female bodies as opposites, and as the only two options. “Up until that point, popular thinkers thought more along the lines of a one-sex model, where male and female bodies were homologous,” explains Weiss. Case and point: female genitalia were viewed as male genitalia turned inward, and female orgasm was deemed necessary for reproduction since male orgasm was. Indeed, the one-sex model had its own problems. Mainly, women were often viewed as incomplete men. “But the two-sex model created new problems, such as the devaluing of female sexuality and the erasure of anyone outside the gender binary,” they say. You can find more information on the one sex theory and the emergence of the two sex theory in Thomas Laqueur's book Making Sex: Body and Gender from the Greeks to Freud. So far though we've just been looking at Western ideas of gender though, many cultures around the world have far more expansive views of gender, though many of these ideas of gender are still attached to biological features and characteristics. Some examples of these include the Hijra from Hinduism, to further underline how bigoted Western systems of power can be, the British passed a law in 1871 categorizing all Hijra people as criminals. The Bugis ethnic group of South Sulawesi, Indonesia, recognizes three genders beyond the binary. These are the Calalai, the Calabai, and the Bissu.Something interesting to note is while Bugis gender is often described as a spectrum, bissu are deemed to be above this classification: spiritual beings who are not halfway between male and female, but rather embody the power of both at once. In Mexico there is a third gender called Muxes which is deeply embedded within the indigenous Zapotec culture. Since the 1970s, every year in November, muxes celebrate La Vela de las Auténticas Intrépidas Buscadoras del Peligro, or the Festival of the Authentic and Intrepid Danger-Seekers, a day of energetic merriment to honor muxes. There's also Sekarata from the Sajalava people indigenous to Madagascar. They are viewed as both sacred and protected by supernatural powers. There is, of course, Two Spirit people. This is a pan Indigenous North American term that was coined in the 1990s as a way for the indigenous LGBTQIA+ for reject white, Western, ideas about queerness and gender identity. There has been some push back against the term Two Spirit as some see it as inherently recognizing the Western Gender binary. Many indigenous tribes such as Niitsitapi, the Cheyenne, the Cree, the Lakota, and the Ojibwe, to name just a few have their own terms for these gender identities that fall outside of the binary. Those terms are, of course, in their own languages and I think I would only insult some people with how poorly I pronounce them. So, suffice it to say, you can find more information about this on the wikipedia article for Two-Spirit under the subheading Traditional Indigenous Terms. Last culture I want to go over for today is Judiasm. Jewish law, or halacha recognizes 8 distinct genders. The two classic ones that we all know and have mixed feelings about and then 6 others Androgynos, Tumtum, Aylonit hamah, Aylonit adam, Saris hamah, Saris adam.  So, as we can clearly see, the idea of a strict gender binary of only Male and Female isn't an idea that was always widely accepted and the fact that is has crept into so many cultures around the world that had much greater levels of acceptance of diverse identities is solely the fault of western colonialism and white supremacy. Something that should be noted is that gender identity and gender presentation are two different things in a society and often for individuals. I, for example, identify as agender or gender apathetic. I don't identify with any gender at all really, but my gender presentation is decidedly masculine. In my opinion gender identity is internal and specific to each individual person, whereas gender presentation is external and based on the culture you live in and how that society views the way a specific gender traditionally looks. With that out of the way let's talk about the greatest nightmare of Jordan Peterson and Ben Shapiro… pronouns. You've got them, I've got them, everyone's got them. Well, that might not, actually be true. There might very easily be people who don't feel that any currently available pronoun fits their own concept of gender. I guess it's more accurate to say that I have never met anyone who doesn't use any pronouns. There's a specific set of pronouns that I want to discuss today, though we could likely do a whole other episode on just pronouns. I want to talk about they/them pronouns. Cause, those are really the ones that started this whole temper tantrum conservatives have been throwing for the past several years. They say that they/them is a plural pronoun, and always has been. As if language never changes and we were all STILL speaking Old English.  Hell, when the folks who made the King James Bible were translating it they used thee, thou, thy, and thine as singular and ye, you, your, and yours as plural. Also, Chaucer, Shakespeare, and Jane Austen all used the singular they in their works. It's been in the Canterbury Tales, Hamlet, and Pride and Prejudice. So, if we're gonna be pedantic about it, I have sources to back up my pedantry and they don't. But also, language evolves! We have contronyms now! Words that are their own opposites! So, just chill and take the opportunity to grow, if you haven't already. Next thing to talk about is, of course, the difference between gender and sex. Gender is an internal identity that is based on your own relationship with the concept of gender. Sex is biological and is, frankly just based on your genitals. No one is out there doing chromosome tests on every single baby born. A doctor just looks at your crotch and decides. They'll also assign you a gender at birth based on those same characteristics, but just because you're assigned a gender doesn't mean you have to keep it. We also have to note that, just like gender, sex also exists on a spectrum. And listen, you don't have to believe me. Go watch Season 1, Episode 9 of Bill Nye Saves The World. He'll tell you too, and if you don't trust Bill Nye on Science, you're a fool of a Took. I'm actually going to turn the mic fully over to Jo at this point as she is far better informed on this topic than I am. (Insert Jo here) Now, something that we need to talk about is the Recency Illusion. There are many people that believe trans gender people are somehow a new phenomenon. That they haven't always existed throughout history. So here are some examples for you to do some more reading on, on your own. Ashurbanipal (669-631BCE) - King of the Neo-Assryian empire, who according to Diodorus Siculus is reported to have dressed, behaved, and socialized as a woman. Elagabalus (204-222 CE) - Roman Emperor who preferred to be called a lady and not a lord, presented as a woman, called herself her lover's queen and wife, and offered vast sums of money to any doctor able to make her anatomically female. Kalonymus ben Kalonymus (1286-1328) - French Jewish philosopher who wrote poetry about longing to be a woman. Eleanor Rykener (14th century) - trans woman in London who was questioned under charges of sex work Chevalier d'Eon (1728-1810) - French diplomat, spy, freemason, and soldier who fought in the Seven Years' War, who transitioned at the age of 49 and lived the remaining 33 years of her life as a woman. And, of course: Sylvia Rivera (1951-2002) - Gay liberation and trans rights pioneer and community worker in NYC; co-founded STAR, a group dedicated to helping homeless young drag queens, gay youth, and trans women Marsha P. Johnson (1945-1992) - Gay liberation and trans rights pioneer; co-founded STAR with Sylvia Rivera, the woman who threw a brick to start the Stonewall Riots And, I would be remiss if we didn't talk about my favorite trans gender individual in history, the Public Universal Friend. The Public Universal Friend was originally a Quaker born in 1752. However, The Friend contracted a very serious illness, suspected to be typhus, in 1776 and nearly died. Once the Friend had recovered they shunned their original name and all gendered pronouns. Asking to be referred to only as the Public Universal Friend, the P.U.F. or simply as the Friend. Whenever someone asked if the Friend was male or female, the Friend would merely reply. “I am that I am”. The Friend would go on to form an offshoot of Quakerism called the Society of Universal friends which, unfortunately, ceased to exist in 1860, 41 years after the Friend's death in 1819. The congregation's death book records: “25 minutes past 2 on the Clock, The Friend went from here.” We're starting to make our way to more modern issues now, next on our docket is the looting of the Institute of Sexology in Berlin in 1933. On 6 May 1933, the Institute of Sexology, an academic foundation devoted to sexological research and the advocacy of homosexual rights, was broken into and occupied by Nazi-supporting youth. Several days later the entire contents of the library were removed and burned. The Institute was founded by Magnus Hischfield in 1919 and was the earliest institution to be doing research into gender affirming surgery, as well as offering contraceptive services and sexual health education. The Institute actually performed one of, if not the first, gender affirming surgery in 1931. It was bottom surgery for a trans woman named Dora Richter. She is believed to have died in the initial attack on the Institute. On May 10th, the German Student Union, a group of young Nazis, dragged every single book and bit of research out of the Institute, piled them in Bebelplatz Square and set them on fire. This was the first, and largest book burning of the 3rd Reich, with over 20,000 books burned. There is no telling how far back trans gender health research was set by this event. Hirschfield wasn't in Germany when the book burning occurred. He was on a world speaking tour and remained in Nice, France after he finished. He died there of a heart attack in 1935. We're getting closer and closer to the modern day now dear listeners. Before we get there I want to talk with you about a resource I like to use called the Pyramid of Hate. It was designed by the ADL based on the Alport Scale of Prejudice, which was created by psychologist Gordon Alport in 1954. The Pyramid illustrates the prevalence of bias, hate and oppression in our society. It is organized in escalating levels of attitudes and behavior that grow in complexity from bottom to top. Like a pyramid, the upper levels are supported by the lower levels; unlike a pyramid, the levels are not built consecutively or to demonstrate a ranking of each level. Bias at each level reflects a system of oppression that negatively impacts individuals, institutions and society. Unchecked bias can become “normalized” and contribute to a pattern of accepting discrimination, violence and injustice in society.  The second level of the Pyramid included bigoted humor as one of these hallmarks of systems of oppression. There are many people who feel that humor is somewhat sacred. That it falls outside the standard array of ethics and that anything can be joked about, because it's just a joke and there's nothing serious about it. If you are the type of person who believes that… well you probably haven't made it this far into the episode. Regardless, let me draw everyone's attention to a PhD dissertation written by former appellate attorney of the Texas 5th Circuit Court Jason P. Steed. Steed says, and I'm quoting directly from a series of tweets he made a few years ago: You're never "just joking." Nobody is ever "just joking." Humor is a social act that performs a social function (always). To say humor is a social act is to say it is always in social context; we don't joke alone. Humor is a way we relate/interact with others. Which is to say, humor is a way we construct identity - who we are in relation to others. We use humor to form groups… ...and to find our individual place in or out of those groups. In short, joking/humor is one tool by which we assimilate or alienate. We use humor to bring people into - or keep them out of - our social groups. This is what humor *does.* What it's for. Consequently, how we use humor is tied up with ethics - who do we embrace, who do we shun, and how/why? And the assimilating/alienating function of humor works not only on people but also on *ideas.* This is why, e.g., racist "jokes" are bad. Not just because they serve to alienate certain people, but also because… ...they serve to assimilate the idea of racism (the idea of alienating people based on their race). A racist joke sends a message to the in-group that racism is acceptable. (If you don't find it acceptable, you're in the out-group.) This is why we're never "just joking." To the in-group, no defense of the joke is needed; the idea conveyed is accepted/acceptable. The defense of “just joking is only ever aimed at the out group. If you're willing to accept "just joking" as defense, you're willing to enter an in-group where the idea conveyed by the joke is acceptable. If "just joking" excuses racist jokes, then in-group has accepted the idea of racism as part of being in-group. This segues us into our next topic fairly smoothly. We're going to be talking about the AIDs crisis. You might be wondering how this is a smooth segue, well that's because when the AIDs epidemic first began in the 1980s, the Reagan administration treated it as a joke. Here's the first exchange between Speakes and journalist Lester Kinsolving from 1982, when nearly 1,000 people had died from AIDS: Lester Kinsolving: Does the president have any reaction to the announcement by the Centers for Disease Control in Atlanta that AIDS is now an epidemic in over 600 cases? Larry Speakes: AIDS? I haven't got anything on it. Lester Kinsolving: Over a third of them have died. It's known as "gay plague." [Press pool laughter.] No, it is. It's a pretty serious thing. One in every three people that get this have died. And I wonder if the president was aware of this. Larry Speakes: I don't have it. [Press pool laughter.] Do you? Lester Kinsolving: You don't have it? Well, I'm relieved to hear that, Larry! [Press pool laughter.] Larry Speakes: Do you? Lester Kinsolving: No, I don't. Larry Speakes: You didn't answer my question. How do you know? [Press pool laughter.] Lester Kinsolving: Does the president — in other words, the White House — look on this as a great joke? Larry Speakes: No, I don't know anything about it, Lester. Because they saw the AIDs epidemic as one big joke, and because of the massive amounts of homophobia in American politics the Reagan administration did nothing about the thousands and thousands of people dying. But why, why I can hear you asking. Because AIDs, the so called “gay plague” was thought to only affect gay men. They also thought it could be spread through saliva, so there was a joke from a later press conference about the President banning kissing as a way of fighting the spread of AIDs. But I digress. AIDs was thought to only affect a specific part of the population. Gay men. A segment of the population that the Reagan administration didn't want in American society. So when they heard they were dying, instead of doing research, or raising public awareness, or even expressing compassion for the suffering of fellow humans, they did nothing and made bad, poor taste jokes, because they wanted gay men to die.  Now, many people will look at this and say that it wasn't a genocide because the deaths weren't caused by government action, but by government in action. These people are wrong. This was DELIBERATE in action, knowing and planning for that inaction to kill as many people as possible. This was, as clear as it can be, deliberately inflicting conditions calculated to bring about the physical destruction of the group, in whole or in part. Now, no one is saying that Reagan CAUSED AIDs, but he saw what it was doing and specifically did nothing to prevent any of the deaths that it caused. This, finally, brings us to the modern day and the ongoing trans genocide. We have established our historic context, we have set a historic precedent for inaction as a form of genocide. Now we can really get into it.  Remember the Pyramid of Hate that we touched on briefly earlier. Well, Level 3 is Systemic Discrimination and includes Criminal justice disparities, Inequitable school resource distribution, Housing segregation, Inequitable employment opportunities, Wage disparities, Voter restrictions and suppression, and Unequal media representation. There are, according to translegislation.com, in 2024 alone 530 anti trans laws have been placed before various state and federal legislations. I remind you that it is only April 2nd, when this episode first releases. 16 of them have passed, 87 of them have failed, and 430 are still currently active. These bills seeks to discriminate against trans people in almost all areas of life, with the 3 most prevalent categories being Education, Sports, and Healthcare. In 2024 alone 132 bills have been proposed to deny or restrict access of trans people to gender affirming care. But why is this important? Other than because healthcare is a human right that should be freely available to everyone. A new study from the Williams Institute at UCLA School of Law, using data from U.S Transgender Population Health Survey found that 81% of transgender adults in the U.S. have thought about suicide, 42% of transgender adults have attempted it, and 56% have engaged in non-suicidal self-injury over their lifetimes. If you are a trans individual and you need mental health services or support, please reach out to the Trevor Project at (866) 488-7386 or call the Trans Lifeline at (877) 565-8860. You're not alone, and you never will be. Now, to return to our regularly scheduled educational program. The US deliberately blocking people from accessing gender affirming care is genocide. Full stop. End of story. According to an article titled Suicide-Related Outcomes Following Gender-Affirming Treatment: A Review, by Daniel Jackson, which is a meta analysis of 23 different studies on the effect of gender affirming care on trans suicide rates, having access to gender affirming care greatly reduces the risk of suicide among trans youth and adults. So if you know that having access to these services will help keep a group of people alive, and you deliberately block access to that service, you are actively trying to kill them. This is, just as with the AIDs epidemic, deliberately inflicting conditions of life calculated to bring about the physical destruction of the group, in whole or in part. It is also, causing severe bodily or mental harm to members of the group, which is another way in which genocide can be committed. Florida even went so far as to pass a bill, SB 254, banning gender affirming care for minors. They call it child abuse, and will take children away from their parents if the parents try and get the GAC. This is “transferring children of the group to another group” which is a third way in which the US government is committing a trans genocide. There are two more things I want to talk about today. First is detransitioning. There are some people who transition from one gender to another and then go back. Conservative talking heads would have you believe that there is a massive majority of trans people feeling this regret and returning to the gender they were assigned at birth. As with all things, they are lying to you. The results published in the 2015 U.S. Transgender Survey found that 8% of respondents reported having ever detransitioned; 62% of that group reported transitioning again and were living as a gender other than the one assigned to them at birth at the time of the survey. About 36% reported having detransitioned due to pressure from parents, 33% because it was too difficult, 31% due to discrimination, 29% due to difficulty getting a job, 26% pressure from family members, 18% pressure from a spouse, and 17% due to pressure from an employer. There will certainly be some people who will transition and then find that they don't actually identify with the gender they transitioned to, but that's a fantastically small number, and while those people deserve our empathy and support, they are not representative of the overall trans community. Also it should be noted that you don't have to medically or physically transition to be trans. Many people do this because of gender dysphoria and body dysmorphia. But surgery and/or hormones are not requirements for being trans. I'm technically trans, as I identify with a gender other than the one I was assigned at birth, but I have no intentions of taking hormones or having surgery. I'm just gonna hit the gym and get big muscles. The last thing I want to cover is the epidemic of transphobia that infects this country, and in the present day nothing exemplifies that more than the tragic death of Nex Benedict and the inattentiveness and inaction of her school in protecting her. New was a 16 year old non binary youth attending Owasso High School in Oklahoma. After a year of bullying over her gender identity Nex was attacked by 6 girls in the bathroom. They beat her into unconsciousness. Instead of calling the police or an ambulance, the school called Nex's mother Sue and told her that Nex was suspended for two weeks. Nex was examined by hospital staff, spoke with police, and then was discharged. They went to bed complaining of a sore head. The next day, when getting ready to go with their mother to Tulsa, Nex collapsed and had stopped breathing before the ambulance arrived. The Medical Examiner eventually ruled Nex's death a suicide caused by Benedryl and Prozac, stating that it had nothing to do with the beating Nex received from students at their school.  I think that's bullshit. I have nothing more to say on that other than Fuck Oklahoma and Fuck the Owasso Public School Disctict. That's it for today dear listeners. Stay angry, stay safe. Don't let the bastards get you down. Stick around for the outro. We've got some more reviews over the past week. Some of them aren't technically reviews. Spotify apparently has a Q&A feature, and defaults to “What did you think of this episode?” so I'm going to read those too. *Read Reviews* Jo, thank you so much for being here today and for providing your valuable insight and knowledge. Do you have any projects that you'd like to plug before we sign off? Alright, that brings us right up to the end. Have a Day! w/ The History Wizard is brought to you by me, The History Wizard. PLease remember to rate, review, and subscribe to Have a Day! On your pod catcher of choice. The more you do, the more people will be able to listen and learn along with you. Thank you for sticking around until the end and, as always, Have a Day and remember, Trans Rights are Human Rights.          

My lineage is Zapotec, Purapecha and Sephardine and my metaphysical and spiritual training includes work in the Lakota, Mayan, Aztec, Apache and Hopi traditions. Chosen for the medicine path before birth I have trained my whole life. It is with the permission of my elders and teachers that I have created circles, trainings, indigenous breath work techniques, and more. I am also a ceremonial cacao farmer, maker and teacher. I am also the head pastor of Malama Honua Farm church and non profit we created to help rescue animals, feed local communities and tend to land restoration. Find out more here: www.thepathofix.com

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

Attorneys representing people who reported being sexually assaulted during Uber rides are seeking safety improvements from the company, as part of a new consolidated lawsuit. Reporter: Azul Dahlstrom-Eckman, KQED Governor Gavin Newsom has signed a bill extending a state law that makes it easier to build affordable housing in cities that have failed to meet state housing goals. Reporter: Guy Marzorati, KQED A bill passed in 2002 created a pilot program that allowed Mexican physicians to practice in disadvantaged communities across California. Now, legislators want to expand the program to more counties and include physicians who speak Mexican indigenous languages such as Mixtec and Zapotec.  Reporter: Esther Quintanilla, KVPR

Long Beach-based artist and former produce field worker Narsiso Martinez talks about: Growing up in a small town in Oaxaca, Mexico (Santa Cruz Papalutla), with several brothers and sisters, and a mom and dad who were often on the road for work; his resistance and questioning of working in the fields, something his family did when he was growing up as a way to have food on hand in tighter times; a very condensed version of his travails in crossing the border from Mexico into the U.S., which took him 4 tries to do; his initial settling in Los Angeles with one of his brothers, who is in the car upholstery business; going to an adult high school to learn English as well as other classes, on his way to going to Cal State Long Beach for an undergraduate, and eventually an MFA degree; how he made his adult high school studies a higher priority than his day jobs, so if a job conflicted with school, he would leave the job; his ups and downs at LA City College, where he got his associate degree and may have gone into biology if it wasn't for his lack of resident papers; what it was like working in the fields – physically as well as mentally – up in Washington state, where he picked produce including asparagus, cherries and apples, both for one full year, as well as over the summers between Cal State Long Beach school years; his gradual discovery of produce boxes that became the surfaces/objects for his paintings, starting with collecting a few boxes from a Costco; his complex thoughts and feelings about class differences, including thinking of himself as something of a role model for who people can become, as well as the importance of education, and family support, in making his long journey, which he describes as many different lives.

Jake and Eric went Live on TikTok to discuss Zapotec tunnels, extreme rowing, teenage jewelry from prehistory, the Roman Legio X, and the History of Toilets.#dadbodhistory #history #toilets #zapotec #rowing #legiox #romanhistory linktr.ee/dadbodhistoryinstagram.com/dadbodhistorytwitter.com/dadbodhistoryfacebook.com/dadbodhistorytiktok.com/@dadbodhistoryAdditional sound effects from https://www.zapsplat.com Hosted on Acast. See acast.com/privacy for more information.

Professor David Tavárez, historian and linguistic anthropologist, is Professor of Anthropology and at Vassar College. He is a specialist in Nahuatl and Zapotec texts, the study of Mesoamerican religions and rituals, Catholic campaigns against idolatry, Indigenous intellectuals, and native Christianities. He is the author or co-author of several books and dozens of articles and chapters. This Dr. Tavárez's third time on the New Books Network. He spoken twice in 2020 about his earlier work: his 2011 book The Invisible War: Indigenous Devotions, Discipline, and Dissent in Colonial Mexico (from Stanford University Press), and his 2017 edited volume Words & Worlds Turned Around (from UP of Colorado). His new book, published last year (2022, University of Texas Press), is Rethinking Zapotec Time: Cosmology, Ritual, and Resistance in Colonial Mexico builds on his earlier work and is a magisterial and profound discussion of Zapotec ideas of cosmology and time, and how indigenous communities maintained and integrated their pre-Columbian beliefs, the quela li, or true custom, into the Colonial Spanish World and the Catholic Christian Faith. Krzysztof Odyniec is a historian of the Early Modern Spanish Empire. His dissertation on diplomacy and travel in the early sixteenth century is a forthcoming book from Brepols Press. He is also the host of the Almost Good Catholics podcast, part of New Books Network Academic Partners. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Professor David Tavárez, historian and linguistic anthropologist, is Professor of Anthropology and at Vassar College. He is a specialist in Nahuatl and Zapotec texts, the study of Mesoamerican religions and rituals, Catholic campaigns against idolatry, Indigenous intellectuals, and native Christianities. He is the author or co-author of several books and dozens of articles and chapters. This Dr. Tavárez's third time on the New Books Network. He spoken twice in 2020 about his earlier work: his 2011 book The Invisible War: Indigenous Devotions, Discipline, and Dissent in Colonial Mexico (from Stanford University Press), and his 2017 edited volume Words & Worlds Turned Around (from UP of Colorado). His new book, published last year (2022, University of Texas Press), is Rethinking Zapotec Time: Cosmology, Ritual, and Resistance in Colonial Mexico builds on his earlier work and is a magisterial and profound discussion of Zapotec ideas of cosmology and time, and how indigenous communities maintained and integrated their pre-Columbian beliefs, the quela li, or true custom, into the Colonial Spanish World and the Catholic Christian Faith. Krzysztof Odyniec is a historian of the Early Modern Spanish Empire. His dissertation on diplomacy and travel in the early sixteenth century is a forthcoming book from Brepols Press. He is also the host of the Almost Good Catholics podcast, part of New Books Network Academic Partners. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

Professor David Tavárez, historian and linguistic anthropologist, is Professor of Anthropology and at Vassar College. He is a specialist in Nahuatl and Zapotec texts, the study of Mesoamerican religions and rituals, Catholic campaigns against idolatry, Indigenous intellectuals, and native Christianities. He is the author or co-author of several books and dozens of articles and chapters. This Dr. Tavárez's third time on the New Books Network. He spoken twice in 2020 about his earlier work: his 2011 book The Invisible War: Indigenous Devotions, Discipline, and Dissent in Colonial Mexico (from Stanford University Press), and his 2017 edited volume Words & Worlds Turned Around (from UP of Colorado). His new book, published last year (2022, University of Texas Press), is Rethinking Zapotec Time: Cosmology, Ritual, and Resistance in Colonial Mexico builds on his earlier work and is a magisterial and profound discussion of Zapotec ideas of cosmology and time, and how indigenous communities maintained and integrated their pre-Columbian beliefs, the quela li, or true custom, into the Colonial Spanish World and the Catholic Christian Faith. Krzysztof Odyniec is a historian of the Early Modern Spanish Empire. His dissertation on diplomacy and travel in the early sixteenth century is a forthcoming book from Brepols Press. He is also the host of the Almost Good Catholics podcast, part of New Books Network Academic Partners. Learn more about your ad choices. Visit megaphone.fm/adchoices

Professor David Tavárez, historian and linguistic anthropologist, is Professor of Anthropology and at Vassar College. He is a specialist in Nahuatl and Zapotec texts, the study of Mesoamerican religions and rituals, Catholic campaigns against idolatry, Indigenous intellectuals, and native Christianities. He is the author or co-author of several books and dozens of articles and chapters. This Dr. Tavárez's third time on the New Books Network. He spoken twice in 2020 about his earlier work: his 2011 book The Invisible War: Indigenous Devotions, Discipline, and Dissent in Colonial Mexico (from Stanford University Press), and his 2017 edited volume Words & Worlds Turned Around (from UP of Colorado). His new book, published last year (2022, University of Texas Press), is Rethinking Zapotec Time: Cosmology, Ritual, and Resistance in Colonial Mexico builds on his earlier work and is a magisterial and profound discussion of Zapotec ideas of cosmology and time, and how indigenous communities maintained and integrated their pre-Columbian beliefs, the quela li, or true custom, into the Colonial Spanish World and the Catholic Christian Faith. Krzysztof Odyniec is a historian of the Early Modern Spanish Empire. His dissertation on diplomacy and travel in the early sixteenth century is a forthcoming book from Brepols Press. He is also the host of the Almost Good Catholics podcast, part of New Books Network Academic Partners. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Professor David Tavárez, historian and linguistic anthropologist, is Professor of Anthropology and at Vassar College. He is a specialist in Nahuatl and Zapotec texts, the study of Mesoamerican religions and rituals, Catholic campaigns against idolatry, Indigenous intellectuals, and native Christianities. He is the author or co-author of several books and dozens of articles and chapters. This Dr. Tavárez's third time on the New Books Network. He spoken twice in 2020 about his earlier work: his 2011 book The Invisible War: Indigenous Devotions, Discipline, and Dissent in Colonial Mexico (from Stanford University Press), and his 2017 edited volume Words & Worlds Turned Around (from UP of Colorado). His new book, published last year (2022, University of Texas Press), is Rethinking Zapotec Time: Cosmology, Ritual, and Resistance in Colonial Mexico builds on his earlier work and is a magisterial and profound discussion of Zapotec ideas of cosmology and time, and how indigenous communities maintained and integrated their pre-Columbian beliefs, the quela li, or true custom, into the Colonial Spanish World and the Catholic Christian Faith. Krzysztof Odyniec is a historian of the Early Modern Spanish Empire. His dissertation on diplomacy and travel in the early sixteenth century is a forthcoming book from Brepols Press. He is also the host of the Almost Good Catholics podcast, part of New Books Network Academic Partners. Learn more about your ad choices. Visit megaphone.fm/adchoices

Professor David Tavárez, historian and linguistic anthropologist, is Professor of Anthropology and at Vassar College. He is a specialist in Nahuatl and Zapotec texts, the study of Mesoamerican religions and rituals, Catholic campaigns against idolatry, Indigenous intellectuals, and native Christianities. He is the author or co-author of several books and dozens of articles and chapters. This Dr. Tavárez's third time on the New Books Network. He spoken twice in 2020 about his earlier work: his 2011 book The Invisible War: Indigenous Devotions, Discipline, and Dissent in Colonial Mexico (from Stanford University Press), and his 2017 edited volume Words & Worlds Turned Around (from UP of Colorado). His new book, published last year (2022, University of Texas Press), is Rethinking Zapotec Time: Cosmology, Ritual, and Resistance in Colonial Mexico builds on his earlier work and is a magisterial and profound discussion of Zapotec ideas of cosmology and time, and how indigenous communities maintained and integrated their pre-Columbian beliefs, the quela li, or true custom, into the Colonial Spanish World and the Catholic Christian Faith. Krzysztof Odyniec is a historian of the Early Modern Spanish Empire. His dissertation on diplomacy and travel in the early sixteenth century is a forthcoming book from Brepols Press. He is also the host of the Almost Good Catholics podcast, part of New Books Network Academic Partners. Learn more about your ad choices. Visit megaphone.fm/adchoices

Join Laura on a cultural and spiritual adventure like she's never had before! We're going on a traditional temazcal ceremony in a sweat lodge.  Learn about the native Zapotec beliefs behind this ritual and Laura's own viewpoint as she embarks on this journey with her new friends at Casa Las Mascaras in Oaxaca.Native Flute by Carlos Carty is licensed under a Attribution 4.0 License.    Tuesday Night by Maarten Schellekens is licensed under a Attribution-NonCommercial 4.0 International License.  Support the show

The last episode we talked about the wonderful Zapotec people and their belief in a shapeshifting human called a Nagual.  Imagine walking through the jungles of Mexico on your way home when you see a dog, jaguar, or even and owl that doesn't look just right.  Then you hear it speak... HA HA! I have a deal to make with you. Would you take the deal? Sit back and listen to a few tales of some who accepted the Naguals offer and what became of them.Don't forget to get in on our t-shirt giveaway on IG and TikTok. Follow the instructions on the pinned post and good luck.  Merch store- https://indigenoustales.threadless.com/Email us at info@behillnetwork.com Also check out our Instagram -https://www.instagram.com/indigenous_tales/And our TikTok -https://www.tiktok.com/@indigenous_talesAmanda Bland Dallas area Bakeryinstagram - https://www.instagram.com/cupidsweetsbakes/Cupid Sweets- https://www.facebook.com/cupidsweets

Oaxaca is amazing AND there is so much to do in the area! If you are spending some time in the city, you should definitely consider some day trips. Go along with Laura to get a taste of the options. Morning Light by Sian Alice Group is licensed under a Attribution-NonCommercial-NoDerivatives (aka Music Sharing) 3.0 International License.  Water Leaking by Jeffrey Lewis and the Rain is licensed under a Attribution-Noncommercial-No Derivative Works 3.0 United States License.  Minor salsa by Dee Yan-Key and  Always Question by Red This Ever  are licensed under a Attribution-NonCommercial-NoDerivatives 4.0 International License. Support the show

On the latest episode, I have the privilege of being in conversation with Shawna Bluestar Newcomb, of Shawnee, Lenape and Zapotec lineage, who has been opening hearts and minds across the world as an international speaker, visionary leader, intuitive healer, medium, spiritual guide and mentor for changemakers. Shawna is a delegate with the Mother Earth Delegation and has been a featured speaker at universities, global conferences, festivals, podcasts, radio, and online summits. In her dedication to personal and planetary healing, she helps to lead a global movement with her father, Steven Newcomb, for conscious change, speaking out on the Domination Code of cultural and planetary exploitation. Shawna offers a fresh perspective and alternative approach to social and conscious change with her unique teachings on The Reverence Code. Shawna is dedicated to healing for the Earth, humanity, future generations, and all beings in this time of The Great Shift, and a return to what she calls, The Time That Was Before. On today's episode we explore: Shawna's spiritual background,  including how her Indigenous background immersed her in ceremony as a young child, and how early intuitive experiences shaped her worldviewHow the Divine Feminine first spoke to her about what she refers to as The Great Shift while she was vacuuming (yes, really!), and how this underscores the presence of the sacred in our everyday livesShawna and her father's work to bring awareness to the harm caused by the Doctrine of Discovery, including the Catholic Church's role in spreading it and how this created what they refer to as a Domination CodeShawna's own understanding of what she refers to as the Reverence Code, and how it hearkens back to a Time that Was BeforeWhy she believes it's possible to stay firmly rooted in a state of reverence AND in our so-called real worldWhy it's so important to say yes to what she refers to as "spirit tweaks", or those everyday moments of connection to a divine source greater than ourselvesShow Notes:If you'd like to know whose ancestral tribal lands you currently reside on, you can look up your address here: https://native-land.ca/My book, “Home to Her: Walking the Transformative Path of the Sacred Feminine,” is now available Womancraft Publishing! To learn more, read endorsements and purchase, please visit  https://womancraftpublishing.com/product/home-to-her/. It is also available for sale via Amazon, Bookshop.org, and you can order it from your favorite local bookstore, too.Please – if you love this podcast and/or have read my book, please consider leaving me a review! For the podcast, reviews on iTunes are extremely helpful, and for the book, reviews on Amazon and Goodreads are equally helpful. Thank you for supporting my work!You can watch this and other podcast episodes at the Home to Her YouTube Channel: https://www.youtube.com/@hometoherYou can learn more about Shawna at her website, www.shawnabluestar.com . You can also follow her  on Instagram @shawnabluestar, and on Facebook at https://www.facebook.com/shawnabluestar/.Shawna's father Steven Newcomb's documentary is The Doctrine of Discovery: Unmasking the Domination Code. You can learn more about it and his work here:  https://doctrineofdiscovery.org/the-doctrine-of-discovery-unmasking-the-domination-code/Here is some more information about the papal bulls and the Doctrine of Discovery, which Shawna referred to during our discussion: https://www.gilderlehrman.org/history-resources/spotlight-primary-source/doctrine-discovery-1493 In March 2023 (after this episode was recorded), the Vatican officially disavowed the Doctrine of Discovery. You can read more, including some reactions from Indigenous peoples to the news, here: https://www.cbc.ca/news/canada/vatican-reject-discovery-doctrine-indigenous-demands-1.6795728You can also learn more about the Mother Earth Delegation of United Nations here:  https://motherearthdelegation.com/. And watch some of there past gatherings on YouTube here: https://www.youtube.com/@MotherEarthDelegationPlease support my friends at the Missing Witches podcast during their annual reparations fundraiser! You can learn more about their show and donate to their efforts here:  https://www.missingwitches.com/tag/reparations/Related podcast episodes: The Opportunity of this Moment with Jyoti Ma: https://hometoher.simplecast.com/episodes/the-opportunity-of-this-moment-with-jyoti-ma

Dr Paul L. Vasey is Professor and Board of Governors Research Chair in Culture, Organization and Society at the University of Lethbridge in Alberta, Canada. His research has focused on understanding the development, evolution and psychobiology of gender diversity and sexual orientation. He has studied female homosexual behavior in Japanese monkeys for the past 33 years. This work has been described as “transformative” by leading scholars in the field. For 19 years, he has conducted annual fieldwork in Samoa, a culture where feminine same-sex attracted males are identified as a “third” gender, called fa'afafine, that is distinct from cisgender men and women. In 2015, Dr. Vasey established another fieldsite in the Istmo region of Oaxaca, Mexico. In this area, the indigenous Zapotec people recognize feminine same-sex attracted males as a third gender called, muxe. This work has been complemented by his long-term research on cisgender gay men in Canada and Japan. His cross-cultural research has been described by external reviewers as “cutting-edge” and “stunningly original.” Vasey is one of only a handful Canadian scholars to receive research grants from NSERC, CIHR and SSHRC, as well as NIH.  His research has been reported on in hundreds of newspapers and magazines worldwide including the New York Times, Oprah, Playboy, National Geographic and TIME. He has been interviewed on camera for several television documentaries, most recently by the American journalist Katie Couric, for the National Geographic documentary, Gender Revolution, in which he spoke about the special role fa'afafine play in promoting the well-being of their families.    Dr Vasey at the University of Lethbridge: https://people.uleth.ca/~paul.vasey/PLV/home.html   Lecture at the University of Lethbridge: https://youtu.be/hNyy3g2yVfs   ************* Support our work:  https://www.paypal.com/paypalme/GDAlliance?country.x=CA&locale.x=en_US   For more information: https://www.genderdysphoriaalliance.com

Transcript for 04/05/2023 Bay Native Circle 0000:00:00 Show Theme  00:01:00 Morning Star Gali  Chimi Sunwi. Good evening and welcome to Bay Native circle here on KPFA, 94.1, KFCF 88.1 in Fresno and online at kpfa.org. This is Morning Star Gali. Your host for this evening. Tonight's show is dedicated to all of you celebrating spring blessings and renewal. And enjoying this full moon evening tonight's main native circle profiles some of our community warriors, Anthony Guzman of the Native American Health Center. In Oakland is the Chief Cultural Officer. Besides his community work, he is a father and a husband and considers that his most important role in life. We will hear an interview with James Jackson, a Vietnam veteran who interviews Bruce Gali, a Wounded Knee veteran, and Standing Rock Veteran. All of our veterans are honored and respected within our communities, we will also hear from our very own Bay Native circles, Rass K Dee, a musician, and former producer for BNC. Rass is a cultural and music warrior, blending and incorporating culture into a modern medium.    01:59 James Jackson  Hello, my name is Jimmy Jackson. I live in Tuba City Arizona on the Navajo reservation…I am Kinlichini…born for salt and my maternal grandparents are Towering House and my paternal grandparents are Bitterwater and…   I recently went to visit the traveling wall of Vietnam Memorial and it was in Fort Verde, Arizona, and it was an odd experience to be amongst the Yavapai Apache people… who were forced March to San Carlos in the early, early, early times of Arizona. I went to see other veterans as well at the memorial. So that's why I went there. Bruce Gali is an Elder from Northern California, he is from the Achomawi band of the Pit River Indian Nation… And he recently traveled to Wounded Knee, South Dakota for the 50th year Memorial of the Occupation there, as well as he is a veteran of Standing Rock, North Dakota Occupation 2016 excuse me… he endured quite a bit of hardship there, Bruce?     00:03:35 Bruce Gali  Thank you, Jimmy you know, for the introduction, yes. So, the question was…How did I end up in Wounded Knee?…well you know, back in the late sixties there, you know Alcatraz was going on Also there was some land struggles in Kashia Indian reservation…also Northern California, then they had fishing rights…in Yurok country…but through all these gatherings, especially Alcatraz, there was a number of tribal peoples, tribal nations coming from around the country to do that occupation on Alcatraz and later on they had went to Pit River because we were having a land struggle with PG&E and also the United States forest service on our four corners  You know land struggles so when Wounded Knee started, the tribe had asked, or the tribal council had asked if there were volunteers to like to go over there because of the Sioux tribe had participated in Pit River at that time…so they had asked for volunteers asked for the tribal council had    had asked for volunteers, give me a second here… We had to ask for volunteers, and they asked that I go over there and not to fight the United States government but to go over there and protect the women, children, and elders. Just like the people from Alcatraz from other nations had done so…in order to return that favor.  I volunteered to go back there that time our spiritual person in Pit River country was Charlie Buckskin, chief and Raymond Lego, and a couple of the other council people Talbert Wilson, Doc Jenkins , and they had ceremony for me and they asked that I go back there and that I would be protected and that ..you know not to fight the United States government but to protect the women, children and elders, back there and that I would be able to go back there and defend the people and be able to come back and give my report of what was going on at that time back there. So, when I had gone back there, started out in Pit River and went to UC Davis, we had to a safe house there, and probably 40 people in a room and I had walked in there and asked if I could participate in going back there if they had room …like that   And so, at that time, there were 3 cars going back there and I had secured one of the seats in the vehicle and there were 21 of us that had gathered in UC Davis at that time and we all jumped in the cars and left that evening. Now that was probably the first night that it was the 27th…so probably the 28th when I arrived down there. 21 of us in three cars were packed in there like a bunch of sardines. But we were being followed, I think, through Reno, Nevada, and Colorado and then after that we ended up in Rapid City. We had gone over there, and we went to one of the Indian Centers or Indian community down in there. People started asking or saying they heard about that. There was a group coming in from California a lot of names were mentioned so we did feel that it was safe at that time  Because we wanted to go into Wounded Knee, so we left there and Other people from the community had to stay in Rapid City overnight and then the next day we had went to Porcupine …we went through Porcupine, there were 21 of us going through that there at that time.  So, we walked through the Wounded Knee, we got there probably …we left about 8 o'clock at night, we walked in when the sun was coming out, and they had a bunker over there …California…little California bunker. So other people were there from California, so a lot of people didn't know the story remains that there was about 36 of us altogether…there were all different tribes within turtle island.  But a lot of them came out from California…so you know it was kind of there were California tribal people, but there was 36 of us all together, and I remember that one evening when we were there, one of the folks that is no longer with us now, ..Charlie Steele had asked that he wanted everybody to introduce themselves, their name and what their purpose was for being there…went around in a circle…you know all 36 of us and there right after that the next day they had flesh offerings, and I went over there to see Wallace Black Elk and didn't realize at that time how strong spiritually the prayer was, and I had taken flesh offerings from Wallace Black Elk.  That second evening and he had told me the same exact word that my tribal council from Pit River that those bullets would go right through me, and I was there to protect the women children and elders and not to fight the United States government and I would be able to survive this day and bring back the message from their country back to Wounded Knee and here now today, I really understand and know that power of prayer. And the thing is going back to Wounded Knee on its 50th year anniversary, I had talked to some other people and if you really look at it when I moved back I was 23 years old, and at that time it was 1973, and I looked at it now and at this 50th anniversary and here now I'm just turning 73 years old, you know, and still surviving.  So that's what I'm trying to acknowledge to the people out there is how strong that prayer is.  You know the Creator already knew my path in life…like I said…time tells everything…and like I honor that and I like to say that now, I like to acknowledge the women that were there inside Wounded Knee, inside the bunkers, either cooking or on security or bringing in supplies and even the women that were on the outside ..you know out there gathering fresh medical supplies, clothing, you know that stuff…people haven't acknowledged that about women in their quest… and how their strength was helping us in order to be there…And hold that ground..    13:51 Jimmy: Did you see any people that you knew at the Memorial?     13:56 Bruce:  Yeah, you know there were probably about five or six of us…we were standing around …after these 50 years A lot of things that you know we weren't sure about or to confirm other things that have happened during those days in Wounded Knee and so, we were able to sit down and confirm or you know, just stand around whatever talking and conferring stuff that was going on 50 years ago…  So that was quite interesting, and I talked about the repercussions of the aftermath about killings…the women that were missing…In the mountains, a lot of people were still around on that hillside, you know, and we asked or talked about quite a few of the other people there…whether they were still alive or what they were up to. You know in this present day, it was quite interesting     15:53 Jimmy:  Do you have any last words:    15:57 Bruce:  Yeah…probably last words I'd like to say like I say… acknowledging the women , acknowledging KPFA, for giving me time to speak about this 50th year anniversary like that…I'm not too sure if I'll be able to go back again and I know and I know I'm not going to be able to be there for the 100th year anniversary and I want to give the acknowledgement, blessings for people that I honor very much that have helped me financially ..with the rooms or whatever to go back there like that…just so …I'm honored and blessed to have let me have the acknowledgement about myself being part of that back there…I had mentioned before that it wasn't about me myself or I…it was about us being back there acknowledging the people that weren't able make it because of hardships  Maybe they were taking care of grandmothers, grandpas, grandchildren …children…so on the like that…trouble with their vehicles, maybe they didn't have gas money to go there and come back…the hardships of them having to work like that…I said acknowledging the women that were part of Wounded Knee but weren't on the inside worked on the outside gathering materials like that. So, I'm honored and blessed for all that… the Facebook page is Bruce Gali ok, talk to you guys later–HO!     00:18:39 Cathy Jackson   We're speaking with Anthony Guzman of the Native American Health Centers.   Anthony, can you please introduce yourself?     00:18:46 Anthony Guzman  Sure, my name's Anthony Guzman, and I am the Chief Culture Officer of the Native American Health Center? I'vebeen working here now for, you know, 2 1/2 years, when I first started working here working at the health center, I came in as the Director of Community Wellness. Also, in August of last year, the health center created a position called Cultural Officer and they hired me to fill it and so I'm really grateful for the opportunity to serve in that position. It's a new job that's going to pop up around urban Indian organizations across the country and really one of the things that's the responsibility of that office is to insure that the traditional practices, ancestral wisdom is integrated into all aspects of the organization, and that culture doesn't become a trinket in these types of organization and that it's part of our value system and the way that we do business At the center, and so…several other organizations have one, such as Sac-Sacramento American Indian Health, Santa Clara Valley…and I think one of our partners up in Seattle…Urban Indian Health Institute are doing the same thing, so we followed suit…we saw the value in it…our leadership saw the value in it…so that's my current role…yeah, really excited about it.    01:54 Cathy Jackson  And where are you from?     01:55 Anthony Guzman  I am from Randlett, Utah. I grew up on the Ute Indian Reservation in Northeastern Utah. You know, I remember growing up out there as a kid when I just couldn't wait to get away from there, I wanted to get to the big cities and you know, I always just had this deep desire to be in the city. And now at 46 years old, I take every opportunity I get to go home, back to the middle of nowhere, high desert and ah, you know the mountain sage brush, clay sandstone hills where I grew up…it's really important to me know…to go back home and spend as much time there with my family and..  But honestly when I go home…I find myself just wanting to be alone…as a kid where I grew up you know and walking around…walking around on the high desert, along the river…and really just listening to the sounds that's ..really just nature…yeah, it sounds crazy just to talk about it now but…I remember then how badly I wanted out (chuckles)    03:10 Cathy Jackson  And before we start talking about your upcoming event at the Presidio. Can you tell the listeners why you chose to do the work that you do?     03:22 Anthony Guzman   That's an interesting question, I really… I became a social worker, I worked in the school at the University of Utah, and got a master's in social work. But before that, I went Haskell Indian Nations University, and I went to a boarding school at Anadarko, Oklahoma…and I never planned on   ever going to college, let alone being a social worker …Social workers…where I grew up…it was…social workers weren't seen as people that were there in support…help and build the community…they were kind of seen as people who took away kids and… diagnosed you…And so, I never sought out to do this work, I sure didn't think I would be in the position I was in today. I think the work called me and you know, itjust seemed like it fit and navigated my way through school and again going through school was something that I never planned on doing either…I just think that Creator had a plan for me and to be able to do what I do today is such a blessing and so…that's kind of how I answered that question…I don't know if I really chose this path…it just kind of folded in front of me.   00:21:57 (Cathy Jackson)  OK, I'm going to uh, throw in another question here before we talk about the event…ahm..  You spoke about having a son and I wanted to know what some of the differences are that you feel, or I don't know how to really phrase. How are you raising your son differently from how You were raised?    00:22:21 Anthony Guzman   That's a that's such a beautiful question. You know, I think about both sides of my family: my, my dad was born in Tiajuana and so I'm half Mexican. My father moved from Tiajuana when he was five years old to Northen California and Watsonville, CA. So, I had a large family down there. And so, his father became an orphan in Mexico City when he was a child and grew up in orphanages. And my mom… both of her parents went to boarding school establishedon my reservation…and  both of those histories impacted the way both of my parents parented, you know it was a tough love it was you know I think that even when was going up…the first time… I ever said I love you to my mom and dad, I was probably about 29 years old and, it was really Awkward for myself, it was awkward for my parents too. Like they – I remember seeing how uncomfortable my mom and dad were when I said it to them.  And I think that had a lot to do with the history of both people, the, the, the intergenerational trauma from alcohol and drugs and historical aspects of systematic oppression and colonization and both of my family …both sides. And so, a lot of my testament…to who I am as a father. I had to come through the school of social work, because I don't think that if I went to that school and learned the skill set I did… I don't know if I would be able to be the father, I am today, you know, a very active father.   I bathe  my son…you know when he was a baby…I wash, I cook, I do the dishes, feed him and cloth him…changehis diaper, I love you…to the point now– you know I've never laid a hand on my son…which was very different for me…and I tell him that I love him and he's beautiful every single day.  You know, I think one of the things that I remember that being a father now…opposed to my dad, sleep with my son, cuddle with him, read him bedtime stories and just let him know how much I appreciate and I love him every single day don't know if I Would have necessarily been.   Able to do that without the school that I went through. And the work that I've done on myself I do, I'm actively in therapy…I've been in therapy, it's one thing to do therapy with people, but some other things to know how it feels on the other side of that therapy chair. And to do my work as well. And so, I think the difference I think…my fatherhood style, my dad's …night and day…and that's nothing to say anything bad about my parents…that's what they knew…that's what their parents gave them…and their parents, I can't imagine things they went through. Being a father is the most important thing to me, and it really helps me navigate the work in the community.  So along with the question of the most important thing in my life is being a father…and a husband, you know it's the most important thing, it's the most sacred ceremony that I know that exists to me right now. The most beautiful and I'm glad to call myself a father.    00:25:36 Cathy Jackson   That was a really good answer. So, tell the listeners what obstacles you have encountered in providing the services you do– talk a little bit about the services…and um, what are some of the obstacles you encountered in providingthose services…    00:26:07 Anthony Guzman  Well you know when I think about providing services, it's-it's– I've worked my entire career in the Indian community-in the Native communities…I'm a social worker, I've worked for my own tribe for years, Friendship house ah, CRC, among various tribes, you know back home in Utah, but also worked in urban Indian organizations in Salt Lake City as well.. And I think the obstacles that we always face like…the sources of money that we get.  Not always enough money -that always can be an issue, but it's about the sources that we get that money from. So, if you're getting money from the feds, from the county, from the state…private donors…attached to that funding is always the expectations that you have…and some of those expectations aren't bad they're very important. You know, data collection, what is your data telling you? And being able to justify the work that you'redoing with sometimes that that's a double-edged sword   Sometimes it feels like it's just a bunch of obstacles and you know your heart's making sure your community's getting services that they need and wanting to see the community thrive and heal from all the disparities and trouble they've had…  However, each one of those contracts and funders, you know, sometimes those challenges in which you expect or there's a bureaucracy there. That's just the slog at times. And you know, like, you know, there's certain there's certain contracts, and you got to know your contracts and grants to say, hey, this contract, you can buy food and have a cultural celebration where you feed the people, and    and some say no… you can't do that, or they say you can't charge a traditional practitioner to this, and so I think one of the one of the obstacles to that and you know being able to have unrestricted fundings to do those types of work without having to ask or knowing all these little details of those contracts.   But I don't want to say those are bad things, you just have to be very astute in what you are doing on all those contracts, particularly when you have a lot of contracts, you just have to run through one of those and it's a lot of awareness.   So my hat goes off  to go to the organizations that you, that they know what they need and can put the money where they want to and I think sometimes that's one of the obstacles with having a lot of contracts ..there's some awesome things you can do, you have to think outside the box to fulfill those grants expectations when you have unrestricted funding to do the work that you do then that's awesome.  Hey, let's have a wonderful cultural celebration, and we bring in healers from all over and pay our relatives. What they deserve to be paid. That'salways been something that is important to me.   I remember I had– I used to hold punk rock skateboard festival on my reservation.  And I remember – You know, like you can't do that like, but that's not a substance abuse prevention– I'm like you bet it is, I had skateboard competitions, you know, punk rock, and heavy metal, you know, hip hop artist, some of which are now very well known in the country, which I'm really proud to see where they are right now. But you know, SAMSHA, IHS-Phoenix area office…  So, you know, they might not be really able to see the connection on how those types of activities are prevention activities for youth and even some of the adult folks. So, bureaucracy is definitely a challenge there. And you know, sometimes it's my colleagues. Sometimes I'm not saying anything about understanding the world in general. Sometimes we got folks that are burnt out with the work that they do and that really kind of comes through, and I'm fortunate my colleagues that we currently have right now are fantastic and they really believe in the mission of our organization to ensure that the Community gets you know, support physically, mentally, spiritually, emotionally. And um, so I'm really proud of that.     00:30:04 Cathy Jackson   We need to leave a few more seconds when we switch back and forth…ah.   You do have a really good staff and I'd like you to talk a little bit about them if you if you can.    00:30:16 Anthony Guzman   Sure, you know, I think I've been really blessed to, you know, come into an organization you know, that's been here doing this amazing work for  50 years doing this amazing, work  you know, With so many of our community partners out there and, you know, friendship House, IFH, CRC and these guys have been doing the work for so long I just hope that, you know, I can put a little bit of contribution into the fantastic work. That's just, you know, what happens with these organizations and then blood, sweat and tears as you well know, for so long when somebody like me with, you know, I'm 46, but still there was the whole generation of people. And I stand on the shoulders of what we did, all that work for us to do what we're doing right now.  You know Marty Waukazoo's our CEO…he has a leadership style that really allows people to meet their full potential, you know, really admire, you know, Marty and I actually worked for Helen as well at…the Friendship House and worked for Helen before I moved to the Bay Area. It was really eye-opening to see leaders like that. Everybody has challenges, you know in leadership. It's really always something that's complex and knowing and understanding that time. Marty's been great, Natalie-Natalie Aguilera…she's the chief administration officer. She herleadership is, you know, really comes through years 17 years of working here at the health center she really knows the organization and the departments. Michelle Shawnego who is a Chief People officer…really leads up a really massive department in our Human Resources…she really has to make very strong decisions and   Understand the complexities of our workforce.   That's very big and diverse you know, out of 275 employees and were close to 100 native employees but our workforce is a is a reflection of the Community that where we are at in Fruitvale and the Mission a very diversecommunity of our very diverse workforce, African American Latino relatives, people from all- Of the world, really constitute our workforce and I'm really proud to see that our workforce is as diverse as it is. So those are some of our Native Leadership.  Hat's off to Dr. Jenkins…our chief medical officer Greg Garrett, our Chief Operations Officer, Alan Wong, our Chief Financial Officer, every single one of those people contributes to every day.    operation of the Native American Health Center, you know. Let me tell you I've had some pretty tough jobs and when I came here. I think a lot of people have the same experience, the pace of which we move every single day. It's grueling and rigorous…I was just pretty blown away on how quickly I have to, you know, download information, make decisions, and move and be able to hold so much at one given time. You know, just didn't realize that I had the capacity to, to work as I'm doing now, and it definitely takes its toll on me, but I make sure that my mental health is– I stay on top of it, and so that when I go home, I can manage it and be a father, a husband and friend, to the best of my ability to some of my colleagues and. At the health center we provide mental health services, clinical, dental. We have a WIC, we have a school-based services in 11 different schools, we have a Richmond site…ah provide rental assistance in San Francisco, prevention services, substance abuse-prevention services, perinatal programming, through community wellness department, and here's ah, we do everything we can to insure that-that culture and traditional values, in an inter-tribal space is interjected in every aspect of our programming, and so again, very humbled and happy to be able to contribute to an organization that's been doing great work for so long.   00:35:03 Cathy Jackson   Thank you. Let's talk about the event that's coming up on Saturday, April 15th at the Presidio now.    00:35:11 Anthony Guzman   Yes, yes. You know, I want to say a fantastic big hat's off to Laura Cedillo who's one of the program managers at the health Center. She's always been a fantastic community organizer and done so much great work, I know I learn from Laura all the time and the way that she engages in the community, you know? So, on Saturday April 15th from 11:00 to 4:00 PM, we have the Inter-Tribal Dance Gathering, dancing is our medicine. We have our brush dancers showing up. The bird dancers, round dance songs–you know, Mike Ballenger, All Nations Singers…and just the title, “Dancing is our medicine,” is so powerful…You know as a clinician you know, you learn all these different types of interventions, you know, and cognitive behavior therapy, motivational interviewing…EMDR you know, the list goes on and often times…they take these little Elements of human beings have used historically heal,    and understand lives about people who have to function in the world.   one of the things that I always notice was that all indigenous people all around the world danced for all things they danced for healing: they danced to grieve, they dance for joy and celebration, they dance to laugh Andso… You know I think that western psychology and medicine  is finally starting to catch up at understanding ah, how you integrate movement, and song and dance into the lives of human beings…it's so crucial and important and I think the inter-national dance gathering is that, it's a demonstration to say -hey look, these ways have always supported the growth and healing and driving of people. But it's also opportunity to just come together and be in community and laugh and dance.   You know, every single one of us I think that times and you know in our lives and get caught up and our work and titles and what we do and mission and we're all out there achieving, but when we dance… All that goes away, and we become one with the people around you,    We come one with the space that you're in you can hear the trees and you can hear the birds. You can hear the ocean. We can hear the laughter of children and all that stuff goes away…and for a moment you're tapped into everything around you, and that's the way when we think about this event, that's how I envision it… That's how I feel when I hear the word dance…so get out there, shake your tailfeather, use your clapper, you know, wherever it may be…cause at the end of the day…when Indigenous people dance…it boils down to a couple of things…and some of it is…love and relationship.   00:38:40 Cathy Jackson   Well, I'm sure people will look forward to that event at the Presideo…can you give the contact information for the event and maybe some of the social media contact- I saw a flyer maybe you could talk about that.   00:39:00 Anthony Guzman   Sure, [if] you have any questions regarding the event, get a hold of Joseph Vasquez or Laura Cedillo, and you can get ahold of them at 415-417-3556 or you can e-mail at  SFCWD@nativehealth.org We also have our Instagram page I believe that is. Directions are 7 Gen 1D, Native American's Health Center Instagram page, and from there, you will be able to get connected to the rest of our social media accounts on Twitter… And Facebook…I think right now, our Instagram has a lot of good stuff there and you can follow some of the things that we are doing not only in San Francisco, but also in Oakland, and the Richmond site as well.     00:40:02 Cathy Jackson   Well, I'd Like to thank you for taking the time to speak, to Bay native circle today. Are there any last words?   00:40:11 Anthony Guzman   Yeah, you know, I think we covered a lot a lot of topics today. And I just want to thank you so much for giving us an opportunity to share a little bit about who we are and what we do at the health center…I think ah,  one of the things that I think is so important, you talked about and thank you for asking you know…as men in the community think about how important it is, that we ah, you know, we take care of our mental health…we cherish it, and when we see something that we need to you got to  make sure you talk to somebody and find the services that we need to in order for us to know as men, as fathers, as brothers as friends to all of our communities…that we take care of ourselves in that way, ..you know our women have carried us in community so, so strongly, and for so long.. But that wait can be very-that wait can wear…and so, they definitely need us I know there's men out there, doing exactly what I'm talking about.  But if you see a brother out there, and they're suffering and they're down…go over there, let them know how much you care about them, if you don't know how to give them the support that they need…don't be afraid to let them know, and normalize some of the help for mental health, it's so important…and I'm saying that as someone that has practiced that myself. You know I've found that times that I've tried to power through things, but every time I've reached out to get support…I see that my resiliency's a lot more–I bounce back quicker…and I learn something, I learn something about myself, and I stay in relation to other people, and to pass that on to other folks, too.   And I see them if they might need help, or they reach out.  So, I wanted to share a little bit about that, because I know how important that is support each other…it'ssuch a dynamic and fascinating time right now, so much going on…I'm so excited about our indigenous America right now…let's do everything we can to fulfill our dreams in community.  Again, thank you so much for the opportunity to share some thoughts, and yeah and (I think he said Wopila)     00:42:31 Cathy Jackson OK, thanks.     (Transition theme)   00:42:31 Cathy Jackson   We're here with Rass K'Dee…ah Rass please tell the listeners a little bit about yourself…and what you've been up to lately.   Rass K'Dee:  hey, how's it going, been a while since I've been on air, thank you for having me Cathy…appreciate it–big fan of your program also, back in the day…yeah, I definitely have been a listener of Bay Native Circle…um…actually host for – I think nine years I hosted?  So… It's good to be back on air with you…and just share what we've been up to. I belong to the band AudioPharmacy…my name is Rass K'Dee…been performing with Audiopharmacy-this will be our 20th year coming up next year, so we're excited to be celebrating 20 years of our work and music and cultural sharing in the bay area and beyond, and ah…yeah, we're just gearing up for a bunch of events this spring, just coming on the air to share some music, and just some vibes with the people.     44:28  Cathy Jackson:  So, tell me a little bit about this film and concert that's coming up     44:31Rass K'Dee:    Yeah, so we made a film called “Groundworks” which is, was…initially it was kind of a collaboration with Dancing Earth…this other group from Canada, Toaster Lab… another film group. We came together to kind of you know, create these short films…they were like 360 films, they were for virtual like virtual reality films? And um, for the virtual space, and um, we filmed a couple of them and through the process of filming these original films, we ended up making a feature- a full length documentary…uhm, which is not 360…just 2D space, but…it's 57 minute film, and it features bunch of California Native Voices, and cultural bearers and one of them is myself, also Canyon Sayers Roots, Bernadette Smith, and L Frank Manriquez, some of the voices that you've probably heard a lot here on KPFA in the Bay Native Circle over the years, and we asked them what kind of…what do they want to share…what are the stories that they want to share…you Canyon, you know, talked about Indian Canyon, Bernadette talked about the acorn festival, and reviving the acorn festival…myself talked about my music, and work with the Nesta Media Arts Center here in Forestville building our sustainable artists hub here in Sonoma County, and Snag magazine, our native arts and culture magazine and then L Frank talked about her work-their work, artwork, and work that they do as well.  Everyone kind of shares a little bit about their culture, and cultural piece…but yeah the film has had a lot of success, it aired on KQED last year…I think it was on…over a thousand stations, it went nationwide…so that was a good opportunity for folks to see it last November, we're just following up with some screenings here in the bay area, we're screening it at the San Francisco State…I think it's on April 12th…at SF State from Noon to 1:30 and they'll be a Q and A, and also a panel, the filmmakers won't make it this time, but some members of AudioPharmacy…some members of the Native staff and teachers at SF State will be on the panel as well and that's going to be at SF State on April 12th…um, and then we also have a concert that we're doing.  We're following up with a concert on April 19th at the McKenna theatre in at SF State, and that concert is with AudioPharmacy, my band…you know for those that aren't familiar…we're world hip hop ensemble–anywhere from five to ten of us onstage at once…but we have a pretty, pretty well-known for getting the party jumpin' in the bay area community.  But that show will be on the 19th from 7 to 8:30 and for students out there, students of SF State or students in general…the first 200 tickets are free, so definitely jump on that, and there's also some promo codes if you go to AudioPharmacy.com…you can find out more information about those.    Cathy Jackson 48:25:   Well, it sounds like you have been busy. Can you talk a little bit more about the film…and where people can see it now?    Rass K'Dee 48:34:  Yeah so if you have a KQED membership, you can watch the film, it is on KQED on the PBS stations in your city where you're tuning in from, but you can just search “Groundworks” on KQED or search Groundworks Film…you can also see the trailer, search Groundworks trailer um you can see the film trailer, but yeah, the film was really kind of evolved from like really from a question we asked you know, these tribal leaders and members you know, what issues or what things do you want to talk about, what kind of things do you want to show from your community…as opposed to approaching them with our own hatched idea of what we want to share from their culture from their community, and I think that's a little bit of a different approach…I think a lot of times us as culture bearers, community culture workers, or ceremony makers…or…yeah, so a lot of times, people come to us with projects that are kind of fully hatched, they want us to um just come on for a fifteen-minute land acknowledgement or open upthe band or sing a song you know, as artists and musicians…culture bearers…  You know, we didn't want to do that…we wanted the artist to share what they wanted to share, and what are the projects that you're excited about, and it's um, just more of a different approach, and I think that really opened up…I think…you know these artists that we're showcasing opened up them to be able to really  hone in on the projects they want the world to hear about, and that's what's most important really is  that the ones that are near and dear to their hearts…you know.    Cathy Jackson 50:20:   That's great so you're really opening up space for other people…ok well anything else you'd like to add?    Rass K'Dee 50:43  Yeah…well I'd love to see–we have a bunch of shows coming up this spring and I recommend just checking us out and I think the best way to check out our calendar for April/May is to AudioPharmacy.com…and you can see all of our dates, we have a show at the Oakland Museum on May 5th, and then we'll be in San Francisco at the Gongster's paradise event on May 6th, the day after…we just have a bunch of shows in April and May, so I'ddefinitely check out audiopharmacy.com if you want to come to one of those…come see us in the community. But yeah, we're excited for the spring…excited for the upcoming events…yeah just this new birth…time of renewal…so I'm giving thanks for you Cathy…thank you so much for having me on today.    Cathy Jackson 51:43:   Well, thank you so much and I'm sure that Falcon will pick out some music from your Radio Cafe to play…is there anything you'd like to suggest?    Rass K'Dee 51:56  We have a couple of new songs, there's a new song called “Translucent” which just came out, and the music video is coming out soon…that, it's already ready…music video, we also have a song called “Lose your Mind”…which is a really long song, you can play a portion of it…nine minute song…that one also has a music video, those are like newer songs, but anything from our catalog, you know, is great…you know audiopharmacy, we have several albums…and I know Falcon's a big fan, so he'll find something…    52:34 Cathy:  Alright thanks a lot     52:36  Audiopharmacy song…to outro    55:16 Morning Star Gali: Here's the calendar for upcoming events with audiopharmacy…On April 12th, Groundworks films screening with audiopharmacy includes a Q and A, this will be held Wednesday April 12th from 12 to 1:30 p.m. at 1600 Holloway Ave in San Francisco…for more information visit groundworksfilms.com. On April 19th, audiopharmacy is playing a live cypher at San Francisco State University…this is a free event…this will be held from 12 p.m. to 1:30 p.m. again on April 19th.  Also, on April 19th audiopharmacy is providing a live theatre performance. This will be from 6:30 to 8:30 p.m. at 1600 Holloway Avenue in San Francisco.   For more information please visit audiopharmacy.com/events.  On Saturday April 15th from 11 a.m. to 4 p.m., you're invited to the Native American Health Centers Inter-Tribal Dance Gathering, “Dancing is our Medicine” this will be held at the Presidio in San Francisco. Dance in many indigenous communities is a prayer, an offering…a balancing our physical, mental, spiritual, and emotional selves, which in turn heals and strengthens our communities.   The native American Health Centers welcomes Indigenous Communities and the greater public to enjoy healing dances by California tribes, Ohlone Hupa and Kumeyaay…round dance songs by Mike Ballenger, Kickapoo/Sac n Fox, screen printing by Smithsonian, featuring artist Calixto Robles, Zapotec, and beading with Kelly Roanhorse, Dine…and more.  Purchase delicious foods celebrating the bay area's diverse cuisines from Presidio pop up food and beverages, and vendors. Limited seating is available, please bring your own blanket or folding chair.  For more information visit Park Conservancy.org, or nativehealth.org for the latest updates.  Thank you for listening to our special edition of bay native circle…a special thank you to our engineer, Falcon-Miguel Molina, Jr. This is Morning Star Gali, you have been listening to Bay Native Circle…our producer is Janeen Antione, opening music is L. Frank, mixed with Rass K'Dee, Robert Mirabel, and Rare Tribal Mob. Thank you goes out to Mike Biggz for running the boards, and to Diane Williams for the opening prayer. We thank our musical artists, our guests, and our listening artists for your continued support. We want to give a shout out to our brother's sisters listening on the inside, especially those on death row. Thank you to Creator, to the indigenous peoples on the lands we occupy, to our ancestors…and to those yet to come…blessings (end)  The post Bay Native Circle – April 5, 2023 – Morning Star Gali Hosts. Cathy Jackson Interviews Anthony Guzman, Rass K'Dee & Jimmy Jackson Interviews Bruce Gali appeared first on KPFA.

Today, I bring you a conversation where I was interviewed on The Sanctuary, Shamanic Healing Center hosted by Angell Deer, where we went into a deep dive into some of the essence of the medicine path. Beyond and behind the visible or the heart-lifting steps, there are many steps that are much more difficult, heartbreaking, challenging, and humbling.   From the deep daily connection to land, the sacred ancient practice of planting seeds, to the radical responsibility and vulnerability, we can find in this exploration we took together some immense and invaluable nuggets of wisdom.   In this episode, we allowed ourselves the space to become the medicine, and remember our relationship to time, creation, and the cosmos through the Mayan calendar.   We explore fascinating subjects like: Building relationships with the invisible world Learning authentically from the natural world Calling the teacher and what it takes to stay with the teacher Radical responsibility and humility The power of ancient calendars and their roles in our fate and destiny The difficult processes and steps into the Medicine Path The stories of cacao, corn & seeds and their role in our sacred work The deep teachings of Ancient Cosmology And the long process of remembering & forgetting...   Our ancestors and who we are are not only in our dreams or in our remembering but we exist as well in the forgetting. Remembering takes time and vision and so all beings have found an example or a system or an observational language they have to relate to the passing of their journey.   This spark inspired the creation of calendars as they relate to time, cycles, the cosmos, and creation as can be seen in the lineages of the Olmeca, Maya, Zapotec, Aztecs, and many more mesoamerican cultures.   Join us in this exploration, let yourself receive and feel, and let those seeds Marita planted for us grow deep and slow... So you can remember how to forget.   Learn more about Angell and his podcast at https://thesanctuaryny.podbean.com/  And https://www.thesanctuaryheal.com/    Become a patron of Walking With our Shadow today. Get access to exclusive content and experiences here: https://www.patreon.com/WalkingWithourShadow   Connect with me: Website: www.thepathofix.com Instagram: https://www.instagram.com/thepathofix/ FB: https://www.facebook.com/thepathofix Courses and Monthly Circles: https://www.thepathofix.com/offerings   Learn more about Cuatro Manos y Cinco Volcanes Farms & our cacao here: https://www.cuatromanosycincovolcanesfarms.com/4manos   Take the FREE Rainbow Warrior quiz here: https://bit.ly/RAINBOWQUIZ  

Marita and I went into a deep dive into some of the essence of the medicine path. Beyond and behind the visible or the heart-lifting steps, there are many steps that are much more difficult, heartbreaking, challenging, and humbling.   From the deep daily connection to land, the sacred ancient practice of planting seeds, to the radical responsibility and vulnerability, we can find in this exploration we took together some immense and invaluable nuggets of wisdom.   In this replay of our time with Marita One Who Catches Lightning (they/them) we allowed ourselves the space to become the medicine, and remember our relationship to time, creation, and the cosmos through the Mayan calendar.   We explore fascinating subjects like: Building relationships with the invisible world Learning authentically from the natural world Calling the teacher and what it takes to stay with the teacher Radical responsibility and humility The power of ancient calendars and their roles in our fate and destiny The difficult processes and steps into the Medicine Path The stories of cacao, corn & seeds and their role in our sacred work The deep teachings of Ancient Cosmology And the long process of remembering & forgetting... Our ancestors and who we are are not only in our dreams or in our remembering but we exist as well in the forgetting. Remembering takes time and vision and so all beings have found an example or a system or an observational language they have to relate to the passing of their journey.   This spark inspired the creation of calendars as they relate to time, cycles, the cosmos, and creation as can be seen in the lineages of the Olmeca, Maya, Zapotec, Aztecs, and many more mesoamerican cultures.   Join us in this exploration, let yourself receive and feel, and let those seeds Marita planted for us grow deep and slow... So you can remember how to forget.   Watch the video replay here or listen to the AUDIO on our Podcast on all podcast platforms at thesanctuaryheal.com/podcast   If you like this talk please leave us a review as it helps us a lot and share this content with your friends and social media networks.   Podcast editing and creation are expensive so if you want to support us, please consider joining our PATREON members donation page. https://www.patreon.com/thesanctuaryny   Marita offers a 6-month journey with cacao and the cosmology of Mesoamerica for those called by the medicina of cacao, maize, and the earth, and just as equally the stars, the cosmos, the galactic element of creation. More info at https://www.cuatromanosycincovolcanesfarms.com/maize-cacao-cosmology   About Marita, One Who Catches Lightning:   Their lineage is Zapotec Sephardine and their metaphysical and spiritual training includes work in the Lakota, Mayan, Aztec, Apache, and Hopi traditions, working with Mayan Calendar, Ascended Masters, past life regression, clearing and working with energy centers (chakras), ancestral healing, working with crystals and plant medicines, mediumship, clearing and protection of places/spaces, spiritual contracts, inner child work, and working with oracular card decks.   Chosen before birth for the Medicine Path, they have been trained ever since, and teach various subjects with the permission and at the request of the elders they have apprenticed with throughout their life. Their specialty is weaving these esoteric and mystical traditions and teaching those on the medicine path to living in deep and intentional relationships with creation.

Discover this interview of Angell Deer done by Marita, One Who Catches Lightning (The Path of IX). Marita's lineage is Zapotec and her metaphysical and spiritual training includes work in the Lakota, Mayan, Aztec, and Hopi traditions. We invite you to join us today for this inspiring conversation and enter with curiosity as we all learn from Angell's perspective on how we are a reflection of dark matter and why we need to acknowledge the depth of the sickness within the system before we can begin to heal together.   We're exploring: - Angell's creation story & how he is shaped by his ancestry and land - Why the fear of abandonment & desire for connection causes us to remain in systems that don't serve us - The differences between learning within shamanism v. conventional ways - How land can teach both practicality & poetry - Why some organic & eco-friendly products are still highly problematic for humanity - How you can get involved with Angell at The Sanctuary - And more

Grounding this conversation within Teotitlan del Valle in Oaxaca, Mexico, guest Samuel Bautista Lazo, brings listeners into an insightful conversation on the value of craftwork that connects us to the past and plants seeds for the future. Here, Samuel outlines the weaving traditions of the Benzaa people, offering insight into a trade and lifeway shaped intimately by ancestry and the land. Through his family's weaving business, Samuel emphasizes the importance of creating connection and meaning with the objects we need to sustain life. In an age of mass alienation and mass consumption, intimately knowing our relationship to the objects that sustain, to the skilled labor that creates, and to the land that provides is a radical act. How might we cultivate such connections within our lives? Dr. Samuel Bautista Lazo is a Benzaa (Zapotec) weaver from Teotitlan del Valle, Oaxaca, Mexico. In 2013 he obtained his PhD in Engineering from the University of Liverpool in the UK, doing research in the topic of Sustainable Manufacturing. After obtaining his PhD in the UK, Samuel decided to go back home and connect back with his community and family weaving heritage. Being back home struck a chord in his life and made him realize that his community was already practicing an ancient form of Sustainable Manufacturing that is still alive in the many craft traditions of the Central Valleys of Oaxaca and the eight regions in his state. From this place, Samuel has rooted even more within his community and family weaving business and from there and through the language of the ancient textiles he spends a great deal of time teaching, educating and planting the seeds for creating a future that heals the relationship of humans with the web of life.Join us on Patreon at patreon.com/forthewild for an extended version of this episode.Music by Mariee Siou. Visit our website at forthewild.world for the full episode description, references, and action points.Support the show

News items read by Laura Kennedy include: New study provides insight into the advent of currency in the ancient Levant (details) Early Mesolithic human remains found in British cave system (details) (details) Huge moat that once protected Jerusalem unearthed (details) Tombs of wealthy elite in southwest Mexico indicate region was once a key city for ancient Zapotec culture (details)

We're releasing a new yarn named Graze! Listen to an interview with Jenya Schneider, the co-owner and operator of Cuyama Lamb. She and her team raised the sheep whose wool is used to make Graze. Located in Santa Barbara, California, her sheep's role is to graze along the hillside to help with wildfire mitigation - an effort we are very happy to support. SHOW NOTES Cuyama Lamb is a six member team including Jenya, Jack, Anthony, Cristian, Alex, and Dani. They currently have a 1000 head of sheep, 3 herding dogs Willie, Rocco, and Tres, and 5 guardian dogs Lucy, Yoreh, Bruno, Aya and Lutu. Follow Cuyama Lamb on Instagram to learn more about their daily activities. Emily Tzeng of Local Color Farm and Fiber Studio is the person who contacted us to be part of this collaboration. She has a wonderful farm. We asked Jenya for a few recommendations… For literature that has shaped her current ecological and agricultural thinking:+ Tending the Wild by M. Kat Anderson–integral in decolonizing my perceptions of "conservation" and ecological stewardship+ The Unlikely Peace at Cuchumaquic by Martín Prechtel+ A Growing Culture - a website which publishes essays about food sovereignty. Places / programs about how people can learn to care for animals: + Quivira Coalition – find an apprenticeship with a holistic livestock operation aligned with your interests+ New Cowgirl Camp – hosted by Beth Robinette and Alex Machado. An excellent entry point for aspiring cowgirls and gender nonconforming cow-wranglers (and sheep and goat herders too).+ Aldersprings Ranch – summer apprenticeships working cattle on horseback The name of the family she works with in Ventura:“We are working in collaboration with Porfirio Gutierrez, and incredible Zapotec weaver based in Ventura. His website is https://porfiriogutierrez.com/ and IG handle is @porfirio_gutierrez_studio. He is working with our wool (the same yarn that you are working with) to make blankets and ponchos. His work is rooted in his family and culture's textile traditions while also utilizing novel techniques to explore ideas of migration, indigeneity, and so much more.” We hope you will knit with Graze! Thank you so much for following along.  ========================================================================= Transcript available on our blog. For more episodes visit: https://www.averbforkeepingwarm.com/pages/reverberate If you are a new listener to Reverberate, please subscribe and share with your friends! Also don't forget to rate and review on Apple Podcasts.  

My grandparents ended up having four children, all of whom eventually worked in Bible translation. Their family loved to laugh and sing and tell jokes. This is the second part of their lives in BT, in which we reach the completion of the NT in Zapotec of Sierra Juarez (language code zaa). "God has helped us to translate portions of the Old Testament and the complete New Testament. We have done a literacy program, with primers, a dictionary, grammar and reading books. We have trained and discipled many Zapotecs, done medical work, taught music, helped choirs and programs, participated in community projects, sent Zapotecs to schools of higher education, done group service and public relations, and hospitality, counseling, discipleship and a few other things. We even had a part in beginning a radio program in Zapotec. Now there are many trained Pastors and leaders, churches and Christian workers." workingfortheword.com | my books | twitter | music | Hebrew | academic articles | facebook | contact | download all episodes for offline

A lively pageant took place in Mexico in honour of the Muxe community of heterosexuals, bisexuals, hypersexual, and transgender people. Despite being deeply entrenched in the Zapotec culture, the community has faced discrimination and violence.

This week, we attempt to provide a chronologically accurate overview of the history of Mesoamerican Civilizations (Maya, Aztec, Zapotec, Toltec, and more).

In an Australian first, pianist Irma Enríquez and Opera Australia's star tenor Diego Torre will present the world premiere of a contemporary music concert in indigenous Mexican languages, including Mayan, Zapotec and Nahuatl. The concert will feature songs inspired by the poems, legends and lullabies of ancient Mexican cultures, some composed and arranged exclusively for this duo.

In an Australian first, pianist Irma Enríquez and Opera Australia's star tenor Diego Torre will present the world premiere of a contemporary music concert in indigenous Mexican languages, including Mayan, Zapotec and Nahuatl. The concert will feature songs inspired by the poems, legends and lullabies of ancient Mexican cultures, some composed and arranged exclusively for this duo.

Guelaguetza means offering or gift in Zapotec, an indigenous language of Mexico. It's also the name of the biggest celebration for Oaxacans in LA, which is set for August 14. LAUSD begins its new term on August 15. Superintendent Carvalho talks about pandemic-induced building upgrades, more digital and tutorial resources, and teachers' union contract negotiations. 

BJ discusses the board game Zapotec by Board & Dice; BJ & Joe discuss Star Trek: Strange New Worlds; BJ & Rev talk about season 4 volume 2 of Stranger Things; and we get the Geek Sheet with Vicky B! To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

BJ discusses the board game Zapotec by Board & Dice; BJ & Joe discuss Star Trek: Strange New Worlds; BJ & Rev talk about season 4 volume 2 of Stranger Things; and we get the Geek Sheet with Vicky B! Learn more about your ad choices. Visit podcastchoices.com/adchoices

According to Jessica Hernandez, "as long as we protect nature, nature will protect us." Hernandez, from the Maya Ch'ortí and Zapotec nations, is a University of Washington postdoctoral fellow. In her new book, Fresh Banana Leaves, she makes a plea for the climate conversation to include indigenous expertise, and highlights practices she believes should be more widespread. In an interview with Celeste Headlee on Here and Now, Hernandez said that, if we want to be successful in the fight against climate change, we need to listen to those who have spiritual connections to Mother Earth.

In this episode we interview two organizers, from two different Filipino solidarity organizations.  Jen Benitez has been a community organizer with the Philippine-US Solidarity Organization since 2019. Her family is indigenous Zapotec migrants from Oaxaca, Mexico. Her desire to support the Filipino people's struggle for justice stems from a shared history of colonialism, forced migration and anti-imperialist solidarity between Mexico, the U.S., and the Philippines.  Jaz Tabar is a cultural worker and community organizer with Anakbayan Long Beach as well as a regional leader for BAYAN Southern California. Since they started organizing in 2017, they have been able to study and apply the revolutionary history and lessons of Filipino resistance to their own experiences as a diasporic Filipino organizing to build a mass movement for the achievement of National Democracy in the Philippines! Both Jaz and Jen get into more detail on their organizations in the episode. In conversation they talk about what drew them both to organizing in solidarity with the masses in the Philippines. And talk about the struggle for National Democracy in the Philippines against what they describe as the three basic problems, feudalism, bureaucrat capitalism, and imperialism.  They discuss their political education programs, which include a study of Philippine Society and Revolution (which can be found in this collection) and why they understand the Philippines as a semi-feudal, semi-colonial society. They also talk about the campaign to pass the Philippine Human Rights Act and end US military aid or so called “security assistance” to the Philippines. They discuss why their organizations have a history of calling for the ousting of dictators in the Philippines, a call that they continue with the new heads of state Bongbong Marcos & Sara Duterte. Jaz & Jennifer also explain the context of red-tagging and anti-terrorism laws in the Philippines and the way these efforts provide a blanket pretext for the silencing of dissent and other forms of violent, carceral and even deadly repression both in the Philippines and among the international solidarity movements. We also have a discussion of the importance of land reform for the Philippine masses, as a society that is made up of 75% peasants.  We will include some more ways people can get involved below. And again if you like what we do, new months always do mean that some patrons can't renew with us for financial reasons. We've set a modest goal of adding 15 patrons again this month to keep up with those monthly declines. We want to thank those who have continued to support us and if you haven't become a patron yet, please do so for as little as $1 a month so we can continue to bring you content like this every week. You can become a patron at patreon.com/millennialsarekillingcapitalism. Links: PUSO: https://linktr.ee/puso.socal PUSO IG: @puso.socal Philippine Human Rights Act: humanrightsph.org  Anakbayan IG: @anakbayanusa BAYAN IG: @bayan_usa Anakbayan LB: @anakbayanlb   

IT'S THE SEASON FINALE

Reviews of Decorum, Zapotec, Now or Never. Featured review: Golem by Cranio Creations; Reroll Ginkgopolis by Pearl Games. Board game discussion starts at 40:39. https://bluepegpinkpeg.com/ep220.Thank you to our sponsors: Queen Games, Grand Gamers Guild, and AEG. Timestamps: 40:39 - Artemis Project-Satellites & Commanders; 49:32 - Zapotec; 1:01:56 - Decorum; 1:09:35-Now or Never.

In episode 220 we  -provide the winner of the Name a Goblin Contest - chat about Limp Bizkit and visit for a long stay to the Legacy Lounge - we review Zapotec, Decorum, Artemis Project; Satellites & Commanders, and Now or Never - Deep dive Golum - reroll Ginkopolis 

The Olmec civilization is what is known as an archaeological culture. This means there is a collection of artifacts thought by archaeologists to represent a particular society. What is known about archaeological cultures is based on artifacts, rather than texts. In the case of the Olmec, archaeologists think artifacts found primarily on the northern half of the Isthmus of Tehuantepec in Mesoamerica from 1200–500 C.E. timeframe represent the Olmec society. The name Olmec was actually invented by scholars. Derived from the Nahuatl (Aztec) word “Olmecatl”, which means “inhabitant of the rubber country”, Olmec is a reference to the rubber production in the area where many of the artifacts have been found.There are several Olmec sites thought to be important centers of activity, of which San Lorenzo and La Venta are the most significant. San Lorenzo, about 56 kilometers (35 miles) south of the Gulf of Mexico in the modern Mexican state of Veracruz, was at its height around 1150 to 900 C.E. La Venta, east of San Lorenzo and closer to the Gulf Coast (15 kilometers/9 miles) in the modern Mexican state of Tabasco, reached its height in about 900–500 C.E. Research at these and other sites has led to the following insights. The Olmec diet initially included foods from fishing and hunting. Maize and other crops were a later addition to their foodstuffs. The Olmec created massive monuments, including colossal stone heads, thrones, stela (upright slabs), and statues. They may have been the originators of the Mesoamerican ball game, a ceremonial team sport played throughout the region for centuries. They also built earthen mounds and pyramids, and ceramics of several types that became common throughout a broad region influenced by the Olmec civilization.The Olmec Civilization was one of the most influential ancient civilizations of the early Americas, and though its dominance of the region faded in the last centuries before the Common Era, the Olmec civilization is commonly thought to be the “mother culture” of many other cultures that appeared in the region in later years. These cultures, such as the Maya, Zapotec, Totonac, and Teotihuacán civilizations have unique art, architecture, and cultures that separate them from each other, but many historians trace all of these cultures back to their shared Olmec heritage.Maya Exploration Center Director Dr. Ed Barnhart has almost three decades of experience as an archaeologist, an explorer and an instructor. He is a Fellow of the Explorers Club, has published many papers, and appeared in over a dozen documentaries about ancient civilizations. His involvement in Maya studies began in 1990 as an archaeological intern in the ruins of Copan, Honduras. In January of 1996 he was invited to return to Copan and help the University of Pennsylvania excavate the early acropolis and the tomb of the city's lineage founder.

For years, the U.S. Census has undercounted Indigenous migrants, grouping them under the label of “Hispanic” or “Latinos.” This is a problem for communities whose first language is not Spanish or English, but Zapotec, Chinantec, K'iché or any of the various Indigenous languages that are being spoken across the country today. The Indigenous, women-led organization Comunidades Indígenas en Liderazgo, or CIELO, decided to start counting their own community, and put themselves on the map of Los Angeles. In this episode, Janet Martinez from CIELO and Mariah Tso, a Diné cartographer from UCLA, tell us how they built the “We Are Here” map, and why a visual representation of Indigenous migrant languages matters.