The Lessons Learned

The lesson learned:                 

                  Ask and American in the United States about Mexico and they will probably respond with places like Acapulco or Cancun. However in leaving Mexico I have realized that these places are the least authentic in representing Mexico. The reason why these areas of Mexico are so well known is because they represent the tourism, which Mexico depends on. However to see true Mexico, and the problems this poor nation faces, one has to visit the small towns and pueblos not directly affected by tourism. Although Oaxaca City, where we have stayed these past few weeks, is affected by tourism one can still see the affects of this poor economy.

                  Looking back on my first day in Mexico and Oaxaca, it was an overwhelming culture shock. Arriving at Becari and later the neighborhood where my home stay was, was nothing like I ever imagined. The city almost seemed scary to me with all the graffiti, crazy traffic, and beggars in the streets. For a middle class neighborhood, this was totally different from my home in the States. However, after entering the school and the home, I learned a very valuable lesson about the city and many places throughout Mexico. “You cannot judge a book by it’s cover” became my slogan for the remainder of the trip when looking at buildings and houses. Although a restaurant may be graffiti covered and run down in appearance from the outside, the inside could be amazing with authentic Mexican food, and beautiful atmosphere.

                  This slogan or idea later became associated with the people of Mexico itself. I learned that due to this government, many of the people of Mexico are suffering and poor. For many fortunate Americans, who have many opportunities, they look down on poor people as being lazy and only victims of the circumstances they have created by dropping out of school or the decisions in which they have made. Here in Mexico, although this may be true in certain situations, the main cause for poverty is the government’s lack of support of these people and a declining economy. Many Mexicans can no longer sustain on farming. This means that they have to find a means of living else where, whether this be as a city street beggar or an artisan in a market. But what happens when tourism declines such as during the 2006 uprising and people can no longer rely on tourism or outside influence for there economy? The answer is even larger amounts of poverty and economic decline.

                  Overall this trip has been an amazing experience. It has opened my eye to a whole new world and has made me appreciate my home community and education which I sometimes take for granted. Things that before my trip, that I may of thought as being entitled to in the United States, things that are guaranteed to me everyday such as food, water, safety and an education I realize are not guaranteed by other nations. Overall this trip has taught me how lucky I am and how much I have to be grateful for. ;/;;

- Greg Kenney

Blog 7: The Struggling immigrant

The struggling Immigrant:

                  Before my life as an international traveler to Mexico my views on immigration were very different. For the most part, very uneducated, as I picked up the stereotypical views as many Americans do of migrant workers. Some of these stereotypes include names such as, wet back, dirty Mexican, and many others. I though that it wasn’t right that people were illegally entering the nation and taking American jobs, further depressing the economy. I thought following 9/11 strengthening the boarder so no one illegal could get in or out without someone knowing what a great idea. However there have been several lessons learned on this trip through the movie and the readings that have drastically changed my opinion on immigration.

                  This transformation initially began with the reading of the book, The Devil’s highway, by Luis Alberto Urrea before coming to Mexico. What I liked best about the book was that it showed the true colors of people on both side of the boarder. It wasn’t just a bias book that focused on the job stealing immigrant Mexican jumping the boarder, or the racist Boarder patrol pig fulfilling the stereotypes as the “Migra”. The book not only showed good people on both side of this issue that was trying to make a decent living and help out other people and their own families, but it also shows those bad people in society such as the coyotes who leave their groups to die and the police who abuse their power. One example of this diversity in the book is when the author speaks about the Mexican “Migra”, “ Turncoats. Traitors. They hunted down their own people, and they were meaner to the illegal’s than the gringo Migra’s were” (82). The author shows all points of the issues from people from all different situations that are united under this one issue. However what hit me the hardest was the numbers which were offered as evidence of these problems. “In spite of the 5.5 billion spent to stop them, keep swelling; deaths increase,” (180). My early view point of strengthening the boarder like many Americans view point, was only making matters worse. Strengthening the boarder wasn’t stopping these people from coming, it was making them come more, and having more die in this journey.

                  Although this book began to break down some of my incorrect views through this novel, what really finished this difficult task for me was seeing the movie, Farmingville. The movie showed the problems not only Mexicans but also Americans face with immigration. The Mexicans face low wages, doing dangerous jobs, with a lack of healthcare and money to pay when they get injured on the job. For an American rural community such as Farmingville, face increased populations, a diverse neighborhood, and crowding on city street corners. How ever the problem I found on both sides of this issue was that these people who are working in the United States are not able to become U.S citizens. Because of this they are unable to pay taxes and contribute to the community, and are constantly victimized by employers who care very little about their Mexican employees. What was most sad about this movie is that almost no progress has been made for either side of this battle against laws that fail to protect the lives of the inhabitants of the United States, not just U.S citizens.

                  However what I have learned about immigration will be very important to my future as I hope to seek a career in law enforcement. I feel that through this experience I have been able to see what makes these people take suck dangerous journeys in a hope to find a better life. I have also learned that laws are broken on both sides of this issue not only by the Mexicans but also by the Americans who treat these people like slave laborers everyday. In the future I feel that I will be better informed when making a decision such as one in the state of Connecticut were migrant populations are growing at astounding rates. 

- Greg Kenney

Blog 6: The Neglected Citizen

The Neglected Citizen:

                  Imagine yourself in a rural community, in a nation in which your own personal health and families well being is placed second to the international political games which are most important to the “elected officials”. However for many of the indigenous communities of Mexico, this scenario is something that can be vividly imagined, because they live it in their everyday life. Today’s class lecture really brought full circle the corruption and problems that Mexican’s citizens have to put up with from their own government.  Due to this unrest of the people of Mexico with their government, resistance groups have become more and more attractive for Mexicans around the nation including the Zapatista’s.

                  Although when first reading the articles provided for class readings, I saw the Zapatista’s as radicalistic of had very little reason for their rebellace behavior, this was later change. Although a few of the readings are written by Subcomandate Insurgente Marcos himself, the manor in which he writes them seemed to be somewhat demanding and radical with little room for negotiation. One example of this is in the article entitled, 7 years from what we call “the other uprising”, Marcos utilizes language such as demand, and fulfillment in order to describe what they are seeking from the government. After watching a 60 minutes interview with a prominent Zapatista Leader Subcomandante Insurgent Marcos, drastically changed my opinion, as Marcos is only attempting to do is better the lives of thousands of Mexicans. In the interview Marcos states that all he is fighting for is “democracy, liberty, and justice” and later states that he is “sick of seeing this on paper and wants actual results”. Marcos proves to a case in which talks with the government, has only lead to lip service and un-kept promises by the government to help their citizens.

                  But what I found most interesting was the reporter who first opened the 60 minutes interview that describes Marcos as a “ski mask wearing guerilla.” This statement initially made me associate Marcos with militant irrational militarist due to my thoughts on guerilla. But after listen to the entire interview this personal view drastically changed. This interview and readings put together gave me real incite to the frustrations of the people of Mexico with their government, especially those who come from indigenous backgrounds. The video interview only helped to add with visual pictures of one indigenous communities unsuitable living conditions. I found it much easier to connect to the lives of these indigenous people and understand their circumstances through the visual representation rather than the readings.

                  In comparison I find it very appropriate in connecting this to the economic status family that in which i am staying with. Here in Oaxaca this family is rated as middle to upper-middle class family. When I first arrived here this was somewhat of a culture shock as my family back home is upper middle class and the style of living is much different. A family such as this in the United States would be rated in a lower class family. Comparing these made me think that what the indigenous people are asking from the government isn’t that much. They are only asking for help in gaining the basic necessities to live a decent life equal to that of a poor person the United States. The fact that these people go neglected time and time again with only paper promises is a reason for people like Marcos having a legitimate grievance with their government.

Greg Kenney

Blog #9: The Devil's Highway

“The Devil’s Highway”

 

            I wasn’t sure if I was suppose to write a review, or summarize the themes that are comprised in Luis Alberto Urrea’s “The Devil’s Highway”, I felt that to best complement the ostentatious nature of this book, would be to highlight the points of Urrea’s authorship that makes this work of literature great; the authors allegorical use of the Devil’s Highway as essence of mortality and procreation, financial debt of Mexican walkers, and how Mexicans add to the economy, despite the mainstream American consensus that they do not.

            At first, I felt that the description of the fourteen men who died in the desert, provided by Urrea was a cheap ploy on the emotions of the reader, describing socks, pants, belt buckles and the contents of what was in their pockets, however when you read the journey from Mexico, into the harsh reality of the desert with them, the articles of clothing and contents of their pockets, develop an intimacy between the dead and the reader. Urrea touches on all aspects of Mexican culture, economic struggle, Catholic deliverance and even making connections between Mexican identity and immigration policies. I found it interesting how Urrea explained the reasoning behind the high rate of fertility of the people who comprise most of the migrants, those of the lower caste. “…with a high rate of infant and childhood mortality, the lower castes, the workers and the tribal people of the Third World tended to rely on their own procreative gifts for survival. If one out of five died, that still left four to grow up and begin to work. When Madre y Padre became to old, ill, infirm, it was only the family that would protect them. No AARP or Medicare in the jungle.” (pg.45). This was an innovative, and fresh analysis at the high rate of fertility among the population.

            Interestingly, Urrea argues, and concedes different arguments. On page 179, the beginning of the chapter “Aftermath”, he states how the lack of immigration reform has resulted in economic losses to the United States, far exceeding the average finacial estimates given by the U.S. government. In page 217, Urrea states the billions of dollars the Mexican immigrants bring to the economy, and that without them the economy would not only go into a recession, and stagnate, but collapse altogether. “…Seventy-seven hospitals throughout the American southwest were losing $190 million in unpaid bills and tens of millions of these could be attributed to medical attention for illegals, including those dropped off by the Border Patrol…” The millions accumulate, for the cost of medical attention given, how many new agents and fences could have been built or in my opinion, how many millions could have been used to develop a fund to support legislative efforts for immigration reform, actually giving those reform efforts teeth for legislators to use. Money buys progress.

            Lastly, Urrea gained my respect, when in the end of his book, he did the one thing that people pay attention to the most. Numbers. Not only numbers, but numbers that involve money. “…lower wages, cheaper product, unclaimed federal taxes, unclaimed state taxes, unused social security… what about sales tax, gas tax, rent? Pampers, cigarette tax, beer. Tortillas.  Mars bars. Movie tickets. Running shoes. CDs. Over a liftime how much does it add to the American commonwealth…” It was in this instance that my perception changed regarding the issue of immigration. What was once a view skewed by mainstream news stories regarding violence of immigrant gang members, and crimes committed by illegal immigrants, in no instance, do those small, insignificant events eclipse the larger, dominant effort of the general population of over eight million who add value to the gross domestic product of the United States. Urrea would have made an impact in Farmingville. It would take three hours, (that’s as long as it took me) to read this book, and I believe some of the bigots at the Sachem Quality of Life would change their perception, or it would at least become assimilated into their own. I look at immigrants as a phenomenon that needs to be addressed by legislation in a way that benefits both the immigrants and the residents of our nation, progress. Progress is needed. Urrea has made strides in my individual life, just by using a few colorful words and prose, and an artistic insight into a conflict subject matter. If he changed one individual, he was successful. In my eyes, he changed my perception, and I intend to change others. It’s a domino effect began by the true story of the deaths of 14 mexican immigrants, who wished to make their lives better, and gave their lives for their families. I would call anyone one of them, or any immigrant like them, my neighbor.

- Miguel Ramirez Jr.

            

Blog #8:Oaxaca 2.0

“Oaxaca 2.0”

 

            17 days, 6 hours, 32 minutes 13 seconds removed from Mexico, and I have just begun to adjust back to life in the United States. I have learned an infinite amount of knowledge that you cannot limit to one lifetime. One thing I have learned is, that the state of affairs in Mexico, as portrayed in the United States, is heavily exaggerated. Not all of Mexico is conflicted by narco-politics and drug violence; only the northern border states with the United States are experiencing the influx of violence, such as Chihuahua, Baja California, and Sonora. In states like Oaxaca, Michoacan, Chiapas the reality is that there is the existence of drugs but not as prevalent as its chief export: culture. On one of the lectures, Professor Mark Overmyer-Velasquez quoted a phrase that in Oaxaca, “under every rock you will find an artist” as an homage to the incredible depth of artisans, and cultural diversity that Oaxaca is comprised of.

Oaxaca is a consortium of everything. There is a colorful history, as if written in the prose of John Grisham, intellectually stimulating, with undertones of suspense, littered with controversy and at times acts of virtue from unlikely individuals. My heroes of this generation is Barack Obama, my hero of their modern revolution is Benito Juarez. It would be difficult to say that I regret this trip, with sickness aside from this reasoning, because I do not regret taking part of this program. What I regret is not staying longer, and seeing more. I am able to identify Zapotec traditions from other indigenous groups, tapetes from your “average rug”, well diversified in Oaxacan cooking, and… there are more significant instances that I have developed a deep affinity for.

            I have taken classes in Latin American politics and culture, but never have I experienced the change in how I perceive the world around me, as I have since returning from Oaxaca.

You are told there is poverty in Mexico. You see the Indian child the age of your niece bringing paltry souvenirs, clad in soiled in frayed clothes with faces and hands covered in dirt, and grit.

You are suggested that the Mexican government represses freedom of speech. You are told first-hand that an artist’s friend was arrested in Oaxaca, but taken to Chiapas and has yet to be heard from. The reality of Mexico and the Mexico that is seen by tourists are of polar opposite dimensions.

I have developed relationships with friends, teachers, my own from the University and from abroad, that I will treasure for as long as I have breath. In 17 days, 6 hours, 34 minutes, 46 seconds, I am able to identify every state in Mexico, and can say I have a second home at 919 Calle Macedonia Alcala, Oaxaca City, Oaxaca, 68000.

-Miguel Ramiez Jr.

Blog #7:Monte Alban

‘Monte Alban’

 

Gazing out to the surrounding temples, burial mounds, and stone observatories, Monte Alban is alluring. One theory for the development of Monte Alban is as a governing and religious center for the many smaller settlements in the Oaxaca Valley. There is also evidence that much of this centralization did not take place voluntarily; the many carved stone figures referred to as "Los Danzantes," carved during the pre-Hispanic period, are often interpreted as a record of the conquest by Monte Alban of the smaller communities of the Central Valleys, the names of which appear as glyphs on these figures. The glyphs is something I will discuss later in this post.

(Note: Los Danzantes is also the site of the restaurant of the alleged poisoning of Miguel Angel Ramirez. a.k.a. Me.)

Moving on…though Monte Alban collapsed, the Zapotec culture remains just as distinctive today. Religious worship at Monte Alban was based on ancestor worship and a pantheon of gods. I found two things incredibly exciting and one was the “ball court”.

The Ball Court is located to the left of the entrance to the Great Plaza, and has the defining characteristics of ball courts in this region. This court is marked by two structures at the sides of the rectangular base, with slanting walls. A sculpture representing a grasshopper covers most of the western side. The platform located on the western side contains a staircase flanked by two obelisks, and you can see remnants of the stucco on the floor and walls through the court, as well as the entire site of the pre-Hispanic city.

One of the pictures I have attached to this post, is that of a glyph. The guide who gave several theories as to of the significance of what was being depicted. At first I thought it was a woman, as there is a small head within the stomach with feet descending downward as a “breach birth”, but the figure lacks distinctive breasts, the face looks as if in pain and the shoulders are pronounced with masculine feature. The theory that the guide summarized was that of a Yale archaeologist. The professor from Yale, stated that it ws actually a male of elite class or rank. That it lacked breasts was a given sign to the sex, but the head in the stomach was a God’s face, and that the feet were “decapitated”, showing signs of a loss of limb, or castration.

In essence, it was the depiction of sacrifice or death of a ruling member of the city. The guide hinted this to the Spanish conquest. J. Chasteen explains in Born in Blood and Fire, that The Spaniards brought advanced weapons, rode horses that were at the time foreign to Mexico, and created strategic plans to take advantage of the Zapotecs.  Their plan was based on “Aztec prophecies that foretold the coming of Quetzalcoatl, a white-skinned deity,” (pg. 49). The site of Monte Alban is a compelling, and intimidating sight. What is even more captivating is that it is only five percent of what the city actually is, or was. I hope I live to see at least half of the city uncovered, I can only imagine its depth.

- Miguel Ramirez Jr.

Blog #6: Tamales & Feminism

“Tamales & Feminism”

 

In a recession dominated by news outlets regarding a declining economy, the tamale industry, and its subsidiaries of “ladies dancing with men’s hands between their legs” remains strong. It was a compelling statement, that Señora Socorro seems to have a stable flow of work, in a culture dominated by a machismo business culture, and patron politics. I feel like Señora Socorro embodies the Mexican female abstract of independence, progressive politics, and stability. Socorro is the definition of a soldadera. The byproduct of decades of gradual progression from the Revolution of 1910.

If it were left in the hands of Diego Rivera, women would be portray as corn mothers, flower vendors, gaunt wives of suffering workers, school teachers…” (pg.25).  Looking out to the Plaza de Santo Domingo, there are the handful of flower and candy vendors, which are women. However most of the downtown business owners are surprisingly female. “…In the last quarter of the nineteenth century intense market development and improvement in communications and transportation fostered urbanization and industrialization, culminating in twentieth-century Fordism…” (pg.23). Socorro is a Oaxacan Henry Ford. Other women in Oaxaca that I have met, like Angeles Padilla, resonate that “revolution” persona, as she is a single mother, who has raised two daughters both who are attending college, and supports herself through entrepeneurship and business savvy. Listening to her speak, she speaks of her mother’s childhood. Her mother is a mestizo, and being a woman in the 20^th century her woman experienced hardships in fear that her mother’s character, of strong intellect and conviction would transcend class and sex differences. Her mother eventually attended pivate schools, became educated and was elected to public office of her pueblo. However, the first hand account of her experience is inspiring. It is as if the text in Sex in Revolution: Gender, Politics, and Power in Modern Mexico, came to life. Angeles or “Tico”, wouldn’t have had it any other way. She believes that like the famous female pioneers of the United States, like Frances Harper, and Ida B. Wells, are rare individuals that had the honor of being recognized by their country. She expressed that Mexico has its share of France Harpers, but even though they will live forever in obscurity, their impact will perpetually effect the direction of Mexico’s future. It has only been roughly over a century (not that long ago in a historical context), that the idea of women as sexual objects, suffering voices, and marginalized social lepers has receded and the idea of women as the individual, mobilized and pursuit of her innate rights has succeeded in its wake. Angeles Padilla and her mother are the faces of this movement, and that revolution. 

- Miguel Ramirez Jr.

Blog #5: The Underground: FPR, APPO, Zapatistas, (... and my Camera)

‘The Underground’:

FPR, APPO, Zapatistas, (... and my camera).

 

            On December 26^th, there was a pristine nature of the Zócalo, with the façade of the cathedral, and adjacent buildings unblemished. On December 30^th that changed. I see symbols, hammers and sickles, superimposed to form one of history’s most poignant emblems of socialism. The symbols identify the industrial proletariat and the peasantry; placing them together symbolizes the unity between industrial and agricultural workers. However, to see the “Bolshevik Revolution” in Oaxaca was incredibly outstanding, thousands of miles away and several continents removed from Russia, and there is an incredibly political furor. I tell myself I am witnessing a conflict of ideals, that is not only a vestige of political progression in this area, and seditious in its nature; I find myself extraordinarily fascinated of its clandestine persona. The FPR are the letters that share the space of the wall, along with several phrases expressing a political voice. “A un año exigimos justicia y presentacion con vida”, “¡ Presentacion con Vida ! Lauro Juarez!”.

            It has come from my understanding that rebelliousness in Oaxaca is as definitive a characteristic of this city, as are the limegreen stone that comprises the colonial framework of its neighborhoods. In 2006, Federal Preventative Police (PFP) and the Asamblea Popular de los Pueblos de Oaxaca (APPO), came to a head in what once began as a protest of teachers for a wage increase. Since then the government repression within the state of Oaxaca has become intolerable. Activists such as Gustavo Esteva, have wrote on the social, and human rights conditions of Oaxaca and of its indigenous communities, in his writing or “crónica” wrote that “…in Mexico, political power is fading because an abusive and ultimately self-destructive political class has so misused people’s trust that they have withdrawn it.” In political power, Esteva is referring to the PRI.

            “Fuck or be fucked”. Professor Mark Overmyer-Velasquez, showed the group an interesting interpretation of Mexican politics directed in a satirical cinematic style, critical of the PRI and history of corruption in Mexican bureaucracy. In Ley de Herodes, the satire is evident throughout the film. The car is an antique Packard, which I have read to be the traditional status car of Mexican politicians during the thirties and forties. The name of the village, “De Los Aguados”, means thin, watered down, melted. The only educated man is the local doctor, who is a member of the PAN (Partido de Acción Nacional), which now governs much of northern Mexico and controls the presidency. There are other variants of satire, but the overwhelming message that is being conveyed through the use of film, is that any country, is susceptible to the lunacy that is better known as the Mexican government. The phrase, “power corrupts, but lack of power corrupts absolutely” summarizes this sentiment.

            In Mexico, New Year Eve is not a holiday that everyone venture to the zócalo ala Times Square in New York City, rather it is a moment of collectivist thought, a treasured pastime shared with family and those close to you. On New Years Eve, I spent my night conversing with “Alex”, a Mexican from Distrito Federal, about Mexican politics, corruption, and his parallel likeness to Ché. . He went to medical school in Germany, and returned to Mexico to become more involved in radical politics, he referred to wanting to be a son of a revolution: the symmetry is stunning. From our walk starting at calle Garcia Vigíl, through calle Independencia, and returning to the zócalo, we covered the political commentary and history of Mexico. I am more fluent on the radical political stance of the 70-year clout of the PRI, than most textbooks: Interesting but tiresome. Be as it may, the unstable political landscape came to me as striking despite the quaint politeness that you see on the surface. Gerardo Rénique characterized the state of Oaxaca as the following, “…the movement in Oaxaca, although part of a broader Latin American trend, is at the same time the product of Oaxaca’s own multiple subaltern traditions and cultures of resistance, galvanized by recent historical of the ousting of three governors (1947, 1952, 1974), and of the mobilizations, repressions, victories and defeats experienced by the oppositional popular movements…” (pg.5). 

The resemblance of Oaxaca’s underground movement and that of our modern civil rights groups and political groups in the United States is striking. However, the government in Mexico is repressive despite its 21^st century, industrialized appearance. It is my hope that Oaxaca’s progressive movement can serve as a catalyst under the new leadership of Mexico, and not remain ruled in the cliché fashioned by the Ley de Herodes.

- Miguel Ramirez Jr.

 

 

Blog #4: The Selling of Mexico: A Day with Jorge Hernandez-Hernandez

 

‘The Selling of Mexico’:

A Day with Jorge Hernandez-Hernandez 

 

Stomach is on fire, as if someone was blindsiding my insides with a fury of merciless punches. That’s a way you can describe Montezuma’s Revenge. I would describe I further in a profane laced tirade in spanglish, however for the sake of this academic endeavor, I wisely choose not to. Every jump, and dip the van makes as it winds its way to Santa Ana de Valle, is another affirmation of God’s way of telling me, “I told you so”. I could have confined myself within the stucco four walled cubicle of my house, perched on a porcelain throne to bask in my intestinal shame, however the journey to Santa Ana de Valle was one that I would not miss, even if it meant sacrificing self-relief.

One of the aspects of this course that had me interested since I was first approached about the program last year, was its intensive focus on U.S.-Latin American migration policies, reforms, and politics regarding the factors involved in this prevailing phenomenon. It was coincidence that not only the town we were visiting was a major component of Mexican migration to the U.S. (with two thirds of the town receiving remittances), but the leading scholar on the subject was also a graduate from the University of Connecticut. The connection is clearly awe inspiring, thousands of miles removed from the nearest lecture hall and the University’s reach is still profound.

When Jorge spoke of migration, it wasn’t merely a summary of his research or an egotistical rant of his insight, but rather an intimate reflection of the region’s dependence on a country that is unknown to them, and the love-hate relationship the United States has with an entire group of people that has never stepped a foot onto its soil. It was interesting to note, that in a town with a population of barely two thousand, mostly all of the residents have family in the United States and more than 60% are receiving financial support from the United States. Jorge stated that most immigrants are hesitant to move back, and that those who wish to leave cannot because of the current economic situation in the United States, 7.2% of the population unemployed marking a 16-year high. It is important to note, that despite the present economic turmoil, which will eventually descend on this small, rural backwater, that family transcends the community, in essence, the community is a family. Jeffery H. Cohen mentions in his publication, The Culture of Migration in Southern Mexico, “ the household is the fundamental social unit for most rural Oaxacans ”(p.35).  Interestingly, Jorge was quick to point out that there is no major, substantial industry for Santa Ana de Valle to benefit from, relying on indigenously produced artwork and crafts. This is an idea throughout Alex Saragoza’s aptly titled, The Selling of Mexico.

Saragoza highlights the tourism industry in relation to the national identity of Mexico as a whole. It is with dismay that most of the profit from the industry did not reach the rural villages like Santa Ana de Valle but limited to the provincial capitals and larger cities, with rural communities continually marginalized. Santa de Ana Valle, predominantly comprised of indigenous ethnic groups, was unable to capitalize on the nationalization of indigenous artifacts and monuments. “…to put it briefly the state’s indigenismo was often mediated by locally defined notions of indigenous roots…” (p.96). Ultimately the interest in el pueblo mexicano would reach the obscure locales, but evident by the current state of Santa Ana de Valle, it does not seem as if that interest ever came to be.

The idea of Mexican migration is not new, nor is it in decline. Rather it has been a consistent, unending push for a better way of life. Unlike the historical transgressions of the United States manifest destiny, Mexicans are forced to remove themselves from their families, forced by political, cultural and ethical repression due to a corrupt government that refuses to identify methods to alleviate the symptoms of a deteriorating economy. I’ll write more on immigration in detail, when I discuss ‘The Devils Highway’. However, I need to help “Coach” find an ATM so that he may get his Indiana Jones on.

 

 Miguel Ramirez Jr.

 

La Lucha Para un Orden Nuevo

La Lucha para un Orden Nuevo 

                   

 

Como Forja un Tamales o un/una Mexicano/a? ….

To make Tamales you first have to… 

1. Cut the kernels off the corncob. 

2.  Boil the kernels for 15 minutes.

3.While the corn boils, wash and clean the cornhusks (the tamales gets’ cooked in the husks). 

4. After kernels are cooked, allow cooling. 

5. When cooled, carefully crush them. 

6. Place the crushed kernels in a bowl; add flour and water (mixed for 40 minutes with your hands). 

7. Dice your calabacitas (calabash). 

8. Shred the cheese…. 

These were the instructions that echoed throughout the kitchen, my classmates, teaching assistant Jose, professor Velázquez and his children listened and paid careful attention to the step-by-step details. I, on the other hand, listened in anxiety and confusion. I was anxious, because prior to the class, I knew nothing about tamales. I was also confused, not because the instructor spoke in her Native tongue, but because I could not understand how combinations of flour, crushed corn, calabash, cheese and the other ingredients, cooked in a cornhusk, could possible make a delicious meal. Nevertheless, the instructions were given and everyone was put to work. I was assigned to wash and clean the cornhusks, while the others, either, crush the kernels or simply wash and chop calabash. As we worked diligently, the instructor reminded us to keep our hands clean, wash, and cut things carefully and work a little faster. After all the hard work of cutting, mixing, and washing, the tamales were ready for cooking. But, we weren’t done; we had to get the ingredients into the cornhusks, which also followed a step-by-step pattern. There was a little struggle with fitting all the ingredients into the small cornhusk, but with teamwork, patient and cooperation, all the cornhusks were stuffed, tied and ready to be cooked. This process to make tamales would probably have taken an individual couple of hours, but it took the group about an hour because we worked together. In the end, a warm delicious meal was prepared and we were all able to indulged. The blending of herbs, cheese, and corns came together and made an unbelievable meal.

Ironically, today our lecture started with the question, Como Forjar un/una Mexicano/a...How do we make a Mexicano/Mexicana? After the Mexican Revolution, governmental officials battled with the question of how to make Mexico it’s own nation or a state; given that, there were many different people who held different morals, beliefs and ideas. How could you turn a peasant into a patriotic citizen? But, this new attempt to make a Mexican identity became problematic. Fortunately, we did not have a lot of problems when making the tamales, because everyone had the same instructions, and the instructor ensure we followed them. The Mexican government plans were to create programs that would help to make this new identity for Mexico. Unfortunately, they made the rules, but did not ensure that it applied to or followed by everyone. After the Revolution, the transition into a new era brought more negatives than positives; problem such as, repression, corruption, resistance and migration increased. What should have come together, just crumbled.  

According to our lecture, after the Mexican Revolution, all the politics put in placed in the latter 20^th century were to primarily focus on creating a Mexican identity.  Therefore, many of the attempts were to redeem indigenous children, women and peasant with an emphasis on education, sports, Fine Arts and hygiene. The Mexican government ideas of cultural nationalism, urbanization, economic development and an emphasis on centralized government were all intended to come together and make a progressive Mexico with a new identity. Since the 1900s on, the agricultural land of Mexico has slowly transformed into a city, but with serious social issues. With a quick glance, Mexico appears as the nation the governments imagined. But, as David G. LaFrance, Mexico Since Cárdenas el. Raat and Beezley points out, “ one close look at the city… one will soon detect signs that contradicts this image of modernity, progress and prosperity—the ragged and dirty shoeshine boy, the adult male selling tissues in the intersection to motorists, the seated Indian woman, surrounded by several children, selling gum and candy on the sidewalk…and a passing city bus belching clouds of choking diesel exhaust and waves of earsplitting noise are the reality of urban Mexico” (219). As the government continued to in their attempt to make this new Mexico or Mexicans, they refuse to acknowledged that some people were benefiting more than others and some things just did not work together. For instant, while we made the tamales, the instructor told us to spread just a spoon full of the maze on the cornhusk, because too much will make tying difficult and too little is a bad tamales. When instructions weren’t followed, we had to start all over with a new approach. Mexico politicians modeled the same idea, but each new approach tends to bring the same ending result. The politics put in place only created a social hierarchy that was not Mexico for Mexicans. 

For example, in the 1920, José Vasconcelos introduces a kind of Cultural Revolution through education. His goal was to craft a unique Mexican identity…the Raza Cosmica (the cosmetic race). His attempt was to created the Mexico Nation and rectified a new Mexican identity by removing both American and European identity. Mostly importantly, it should have supported the indigenous people. His idea of cultural nationalism placed an important emphasis on education. Therefore, more schools were buitl to educate students from the top-down. LaFrance mentions that, “ the cultural nationalism that followed the Revolution has been succeeded by a more open culture…it is as though the middle-class groups, which are the only ones culturally active, try to live a kind of “future” existence, try to conduct themselves and react as would be normal in an industrialized Mexico of the future” (227). In theory, the idea was to educate the lower class, but realistic this was not the case, lower class children were more focused on survival, not education. José Vasconculos’s’ politics would be one of the many put in place to make a Mexican state. Starting in the early 20^th century, there were continues tension between theory and reality; the PRI (Mexican government) said one thing, but did the opposite. There were a lot corruptions and dictatorships within the political system that continues to be challenged by radical Mexicans, mostly indigenous. It was not possible to make a Mexican imagine when the rules could only be followed by a few. Unlike Mexico governmental politics, the steps to make the tamales had to be followed by everyone in the group; instead, the deliciousness we had would have been a disaster.  

On October 2^nd, 1968, there was a disaster in Mexico, about 325 young men and women were killed after a student uprising. This was during the same time as the summer Olympic games in Mexico. The massacre took place in Tlatelolco (Plaza of Three Cultures), Mexico City, where thousand of students gathered to demonstrate against the social and political injustices of the Mexican system. Elena Poniatowska explains that, ‘ students attempt to gain the support of workers with rallies, street drama, and speeches...they wanted a mass movement to force the government to reform the official party so as to provide greater opportunity for political participation” (257).  Keeping in mind that this was taking place during the time the government was tying to me this new image for Mexico. 

Today, as we drove to the instructors’ home, the question in my head was how do you make tamales? When I entered the kitchen, I knew immediately it would require lots of work and proper planning.  The instructions were clear and we adapt very easily; in the end, everything came together to make a very good meal. In case of the Mexican government, they too battled with the question on how to make the Mexican state or a Mexicana/o identity. Therefore, the transition was very rocky, because of the battle between theory and reality. The new politics should have tired to include, but it didn’t. As a group, we made the tamales in less than an hour; that was because of the careful planning and teamwork. Unfortunately, the Mexican political system lacked careful planning and teamwork; everyone should have been included to get a good result. 

Danique Williams 

La Lucha para un Orden Nuevo 

Blog #8: As the Plane Set Down

One of my favorite philosophers, Soren Kierkegaard, once argued that the problem with “the present age,” modernity for that matter, is that it has become a period of reflection, of constant reflection. In modernity, people have become incapable of having genuine experiences anymore, as reflection, and comparison thereof, taints the ingenuity of experience. Furthermore, reflection creates a society of idle doers, of people who spend their time and words frivolously, talking about the latest fashion, or celebrity scandal, disaffected by matters of any real consequence. If Kierkegaard had left his commentaries on modernity at that, it would be safe to say that I would not have quoted him as a favorite philosopher of mine. In fact Kierkegaard goes on to describe the dynamics of modernity and the potential for a fulfilled life, yet it is one that does not lie in reflection. So, for me, rather that writing my final blog on all of the things that I either did or didn’t do during my stay in Oaxaca, let me tell you about where I find myself now, at this moment in my life. Less a reflection, and more akin to the original application essay, it should serve as a reiteration and refocusing of my goals and aspirations for the future, as I arrive home from Mexico.

 

When I get home tonight, I am going right over to my Abuela and Abuelo’s house to celebrate my mom’s birthday, and a part of me is excited to see how long we can carry a conversation in Spanish now. At the least, I’m excited to work with them on improving my Spanish and I hope that one day I will become somewhat fluent. Also, I look forwards to finishing up my last semester as an undergrad, which means I will be cast out into “the real world” come May. I realize that I need to take time and make sure that I have a clear idea of what it is I would like to do, and how I will be able to do it. As with anything I expect changes to the plan, but I need to make sure that I have a plan. For now I think applying to law school, and environmental law, could lead to a promising career, at the same time I feel as though I need to give something back my community. Poverty is rampant in this world, even in our own country, the only thing that saddens me more that the condition itself is the ignorance of those with wealth. It is a goal of mine to spend some time working and giving back to the poor, marginalized, and underprivileged. Another thing that I would like to do is teach, whether in the formal or informal setting, I realize that I have been very lucky in my education and the responsible thing to do would be to spread the knowledge I have gained and a love for learning. Finally, I look forwards to writing and finishing my thesis this semester. The fact that it is actually going to be completed in my last semester as an undergrad is exciting for me. I look forwards to actually asking people for help, and having input into the creative process. More than anything I am glad to be coming home, and I feel as though I have gained a new and distinct perspective of what the word means, home. 

-Jeremy-

Blog #6: Education and Democracy @ The Universidad de la Tierra de Oaxaca

The past few days have been difficult for me, as I have been struggling with all sorts of maladies, and for the most part I wish I were home. Yet I have this sense, this constant reminder in my head, a little bird tweeting away telling me to wake up, to recognize all of the things that I have learned each day that I have been in this foreign country. It is as simple as learning to not buy food from street vendors, as my host family assures me that the sickness came from “la hamburgeusa.” With each day has come new unique experiences, and learning how to approach these experiences. It has been argued that the foundations of knowledge, wisdom, thought, and even existence are held up by experience. Clearly, there is some value in examining the attitude to which we approach our very own experiences. Furthermore, a large component of our study in Oaxaca is experience based, from our experience with the culture, food, and our host families, to taking trips to historical sites, a women’s center, and a migrant sending village. The reason we are able to fit a full three-credit course into little more than two weeks of classes is due to the fact that each day has been jammed packed with experiences, with learning. In fact one of the trips we took was to a place called the Universidad de la Tierra de Oaxaca, a learning center that emphasizes the importance of individual experience and learning.

 

At the Universidad de la Tierra de Oaxaca, there is one rule, that is the two feet, if something bores you, if you have had enough, get up, walk around, explore, experience the world out of your own volition. If you are interested in the current conversation stay and listen, contribute if you wish. The Universidad is a place of freedom, of creativity, and of inquisition, a place where real life individual experience is held to the highest degree, and all of the other stuff is simply there to have fun with, to meld with the lives of real people.  Essentially, the Universidad de la Tierra is a learning space, a place to demonstrate oneself, a place where the authenticity of individual experience is held up to the highest standard, that of the experienced, the individual experiential arbiter; each and every one of us are the authority over our own learning process, a sovereign self. The Universidad is simply a place for those who thirst for knowledge, real world learning and experience, to come together and be, to share their being with one another, to experience one another as unique beings. As pointed out by Gustavo Esteva in Back From The Future, one of his many writings on The Universidad, “None of the participants have any expectation about the results. We are only enjoying ourselves by sharing every week, around a table, our insights or perplexities after some readings or experiences.” (14)

 

The American pragmatist scholar John Dewey once said, “faith in democracy is all one with faith in experience and education.” The reason I mention Dewey is because I have found Gustavo Esteva’s writing to be very similar to Dewey’s. In particular Esteva stakes claim to the need for a radical democracy, out of which the true needs and desires of the people may be fulfilled. The foundations of democracy echo through two parallel statements made by Esteva and Dewey, “Again, radical democracy is basically language of freedom and freedom includes respect to the others; includes looking for harmony.” (G. Esteva); similarly, from Dewey, “the task of democracy is forever that of creation of a freer and more humane experience in which all share and to which all contribute.”

 

The ability for people to learn and become educated in an authentic manner is key to the enactment of a true, or radical, democracy. Essentially, people who truly believe in democracy, in striving to genuinely govern oneself, must be in a constant pursuit of learning, becoming more and more capable of responsible action. Since the capacity for responsible action and learning occurs at the individual level, apparently individuals are held accountable first and foremost to themselves. The term radical democracy as explained by Esteva includes both the notion of democracy as a self governing society, or “peoples power,” and the use of radical in its Spanish sense “means to come back to the roots, the root of things.”  In the case of human rights, first turn to the root of the discussion of such rights, which is human freedom. Esteva makes clear that the talk of rights includes a notion of authority, or a central state that can provide for such rights. He argues that a change is needed in the way we talk about these matters, we should not argue that we have a right to such and such, rather we should argue for the freedom to pursue such and such. At the Universidad, learners do not argue for the right to an education, made evident by the fact that there is no curriculum, no rules, no grades. Students leave the school when they find themselves doing what they set out to learn to do, or in many cases what they figured out they wanted to do at some point along the way. At the Universidad students have a space where they are free to learn, where there is no pressure or set measure for accomplishment other than that which one sets for oneself. 

-Jeremy-

Blog #8: Brandon's Final Blog

Stereotype Challenged by Reality: A Look Back

Our trip to Mexico was one of the most amazing and enlightening things I have ever done.   The country is a beautiful and diverse place filled with friendly people and incredible food.  But the trip was not just about a vacation; it was an academic journey through the history of Mexico, and more specifically the state and city of Oaxaca. As our trip unfolded it became increasingly clear that what I had pictured as Mexico was mostly based on stereotypical assumptions and ignorance. 

             Mexico is one of the most beautiful places I have ever been, yet there is an undercurrent of class struggle and political unrest which corrupts the incredible visual beauty of the place. The tales of unrest are written all over the walls of the city in the form of detailed and expressive graffiti and sayings.  For the most part I noted that the graffiti stayed away from the church squares, but just within the time we have stayed in Oaxaca the political expression has made its way onto one of the church’s surrounding buildings right on the zocalo. As a white American who has never strayed outside of my country’s borders, this political unrest is a surprising contrast to my assumed stability that I have seen and heard about in the United States media. 

This conflict of the real versus the myth version presented to us falls into earlier discussions of the enormous role of tourism, as the Mexican government would fight to keep the illusion of stability to be able to continue to entice American and other foreign tourists to the region to continue to pump money into their economy.  This contrast between myth and reality is present all throughout Mexico, either through my misconception of facts or though media presentations and American stereotypes.

It is very interesting for me to observe first hand how diverse Mexico truly is, while maintaining a sense of national identity which makes everyone Mexican. But Mexico is similar to the United States in that there are lots of different versions of a Mexican, whether it be the indigenous peoples or those of Spanish, there are a wide variety of ethnic backgrounds that diversify the nation.  This is new to me, who has only ever heard a person referred to Mexican, there has never been a denomination attached and now I realize that this is ignorance on my part to just assume that Mexicans were simply that and nothing more in terms of ethnicity. 

I was terrified at first of the language barrier and my ability, or inability, to speak Spanish.  However, although most people I talked to about Mexico said that they would be both unable and unwilling to speak English it became evident to me from the first day that most people were willing to bare with me in a conversation even though I lacked some of the basic knowledge of the language, like verb tenses.  On more than one occasion on this trip did I have to force myself to speak exclusively in Spanish, because my failed attempts at speaking Spanglish simply by adding an “o” to the end of English words was frustrating for me and made no sense to the people I was trying to communicate. I’ve always been told that the best way to learn a language is to speak it with someone who knows it, and that was proven to me as I learned more Spanish in the last two and a half weeks than I had through most of my high school classes. 

It was interesting to see the contrast between my assumptions and what turned out to be the reality, but more importantly I realized that what I experienced here couldn’t be generalized to the rest of Mexico because it has regional differences like anywhere else in the world.  The thing about this trip that I will always remember though is the hospitality of our host family and the people of Mexico in general.  I always felt welcome no matter where I was, from our family’s parties to the clubs.  This trip was my first experience in a foreign nation and it couldn’t have gone better, I managed to stay healthy and happy as well as getting the most out of the city and my schooling.  

Blog #7: Migration and Its Lasting Effects on Mexico

Migration and Its Lasting Effects on Mexico

Migration is an enormous piece of Mexican history, and it is one that we have studied heavily throughout the course because of its lasting impact on all aspects of the culture and politics of the country.  Our studies throughout the course have continually come back to the issue of migration because it is seemingly the one constant in Mexico’s history.  Issues of migration have impacted everything from the role of women in indigenous communities, to societal set up.  Our visit to Santa Ana del Vaya embodied this truth, because it is a city where forty-five percent of the households receive remittance payments from family members living in the United States.  This number is so mind boggling it is almost impossible to understand as just a statistic.  Not all communities in Mexico reflect this enormous amount of migrants, but Oaxaca as a state continues to increase its numbers of migrants each year to the United States as well as other states in Mexico. 

Statistically, there is a lot of data regarding migration to the United States as well as internally within Mexico.  According to Jorge Hernandez, the guest speaker, seventy percent of migrants to the U.S. from Santa Ana del Vaya were male, while thirty percent were female.  This coincides with the reading we did concerning migration, which stated that eighty percent were men while twenty were female (Culture of Migration in Southern Mexico pg. 41).  While it was not surprising that most migrants are male, the number that Jorge gave of thirty percent women was a little surprising.  The stereotypical Mexican immigrant is a male worker looking for work, however as the statistics show that a growing proportion of migrants are female as Jorge’s statistics were slightly newer than those used in the article.

As in all things Mexico, the U.S. has a continuous impact on migration in terms of how it is achieved and their rights once they establish themselves within the U.S. border.  United States border policy has been a constantly changing seesaw of leniency and strict enforcement for most of the 21^st century.  Only after the terrorist attacks of September 11, 2001 did the official policy of the border become, for the long foreseeable future, a closed border.  This policy shift has been hard on migrant families whose loved ones can no longer return to Mexico for fear of not being able to cross the border for a second time.  This closing has also resulted in an ever-increasing number of migrants dying on the route to the U.S. either by a greedy coyote or dehydration from wondering in the desert.  However, there is a progressive movement within the U.S. border to establish a workers program or to help legalize those migrants that have made it across the border, both for national security as well as the safety of the migrants themselves.  Without the rights of citizenship there is a great risk that they will be unable to receive the care they need from the hospitals or private physicians. 

            As much as migration is a part of Mexican history, it is as much a part of U.S. history.  Not only do the migrants provide for their families in Mexico but also they provide valuable labor for American industry without which they would not be able to produce nearly as much product.  This relationship is often overlooked because it isn’t like the United States to ever admit that it relies on a foreign country for anything, although it is becoming increasingly more common for our economy to be based on foreign countries. 

Blog #6: Zapatistas and their continued role in Mexico

Zapatistas and Their Continued Role in Mexico

The introduction in this course to the Zapatista rebels is interesting because it is a relatively new group of rebels that is idealistic in the simplest form.  The Zapatistas are one of the more interesting pieces of Mexican history because it denounces the historical division in the nation based on indigenous peoples and the continuous upheaval in government and from intervention from other sovereign nations.  According to the Zapatistas it is not their concern what religious denomination, ethnic group, or sexual orientation anyone is as long as they are production members of society who abides by the simplest of human laws it is each individuals right to choose for themselves what their life should look like.  

It was especially intriguing to me to hear the tolerance that the Zapatistas showed in terms of gay and lesbian sexual orientations.  Coming from a country where sexual orientation is still grounds for discrimination at the governmental level, it is refreshing to hear of a group solely interested in the freedom of expression for all people in all walks of life.  Because I am a person who is exposed to the constant ignorance and discrimination that everyday people of different races, ethnicities, and sexual orientations I am very impressed by the Zapatistas position and their following through in written statements released, specifically the one we read to the Committee of Sexual Diversity.  In this letter the Zapatistas recognize the struggle that the gay, lesbian, and transsexual community must endure to live in hiding so as not to bring the scorn of the community down on themselves.  In the letter the Zapatistas write “we Zapatistas, men, women, and other, but still Zapatistas, greet lesbian, gay, transsexual and bisexual dignity.  Long life to your fighting spirit, and a different tomorrow, that is, one that is more just and human, for all those who are different.” (Zapatista Letter pg. 2)  If this sentiment were prevalent in any society, that society would grow in diversity and prosper through their ability to create a system apart from the human distrust and disgust with things that are different.

However, the Zapatistas have yet to gain any real attention other than initial military actions from an international perspective, yet it has not stopped their continuous push for equality and justice not just in a political sense, but also in a personal one on one context.  That is what separates the Zapatista nation from most of the political groups in the United States, who focus mainly on the political aspect of the fight for equality; they push for equality in terms of the law.  Zapatistas would argue that equality under the law is just the beginning of the fight, and that the mission is not accomplished until there is equality in the minds of the people as well because no one is truly equal until they are free from discrimination.  As the Zapatistas put it in their letter “life, health, and may, one day, there not be even a corner for silence to hide in.” (Zapatista Letter pg. 2)

The Zapatistas are proof to me that there are groups that share my ideals in terms of people’s rights as individuals.  The most disheartening thing about this group whose mantra is one of peace and respect, is that they are seen as a militant rebellious group and are not accepted as mainstream philosophy.  Thankfully, there is a group that sets the standard in terms of acceptance of others, and that group is personified by the ski mask wearing man who embodies the group and not themselves as individuals. 

Blog #5: Changing Roles of Women in Indigenous Communities in Mexico Society

Changing Roles of Women in Indigenous Communities in Mexico Society

             After our visit to the women’s center in Oaxaca the evolution of roles for women in Mexico are becoming increasingly clear.  During our discussion on the ever growing problem of young women dropping out of school before finishing high school it was evident that one of the center’s main goals was to promote education in young girls, because they hypothesized that the best way to improve the position of women is by providing them with an education.  This education is a means to rise out of a situation and create a better life, and for the center we visited it was so vital to their mission to provide access to high school that they created a scholarship for young girls in indigenous communities.  This scholarship attributed 1800 pesos a month to the girl for various expenses such as books and school supplies, but also allocated for the family to take some of the money to use for food and other familial expenses to help eliminate some of the family pressure to drop out of school to get a job or help around the house.  When asked about the shifting roles of women in indigenous communities however, the speaker was reluctant to give a concrete example because there are several mitigating factors involved in any such discussion. 

First the role of women in terms of politics in several communities surrounding Oaxaca has changed due to continuous migration to the United States, as men leave to find work in the United States the women must fulfill their husband’s responsibility to the local political system by serving on the local committee or whatever other position it is they were scheduled to serve.  This allows women to become strong political figures inside of their local communities; it still is only because their families don’t have a male due to migration.  Due to the underlying reasoning behind the ability of women to serve, it comes as a sort of bittersweet achievement.  This movement allows for women to prove themselves as capable leaders, but it also shows the incredibly slow process of change in these indigenous communities.

Women in the workforce, as far as indigenous communities are concerned, are becoming more and more common.  This was showcased by our visit to the weaver’s house in Teotitlan, where the man of the house explained that in his grandfather’s time it was unheard of to have female weavers.  At the time women only worked to clean and prepare the wool for weaving, never to actually create one of the beautiful rugs themselves.  This custom has gradually been changing as generations pass, which is echoed in our reading about the Zapotec women.  “In the early 1970’s, young women began to weave along with their brothers, so that the pool of family weaving labor was expanded.” (Zapotec Women pg. 177)  While this is just the beginning of the integration of women in the work force, it seems to follow the trend of progress based on necessity.  That necessity can be brought about through political pressure, as in the case of the United States, or through economic factors, in the case of the Zapotec women and the women filling the places of their husbands in other indigenous communities.

All of these examples are strong indications of the movement in Mexican society towards a more gender equal nation, however it does not give any sort of indication of how long the process of total equality will take.  It is encouraging and discouraging to hear that women are growing increasingly more important in their communities but still are looked at as inferior and not as important as their male counterparts.  It is culturally shocking to see the still prevalent distinction in gender relations here in Mexico versus those we have established in the United States, and while there is still argument as to whether the U.S. has achieved true equality in any sense, it has certainly taken greater strides than Mexico.  However, when you look at the entire history of Mexico as a country, it is easy to see how the country has struggled with meeting the needs of the 21^st century ideals of America when their history is full of conflict without resolution and a government which is continuously inefficient at solving any problem.  This realization of the difference in history and political system more than accounts for the lack of progress in terms of gender equality.

- Brandon Hubbard - 

Blog #4: Colonial Visions in Oaxaca City

Our visit to the church of Santo Domingo was a standing example of the colonization period in Mexico; it is built on the remains of an Indigenous temple. This idea of colonial merging on top of the remains of the indigenous temple falls perfectly into our discussion of hegemony, where higher technology and power forces itself onto others through cultural assimilation.  The shift from indigenous religions to the Catholicism of the Spaniards is exemplified in full by the Church of Santo Domingo (which is shown to the left). Although not as strong an example in the sense of being built on the remains of the temple of the indigenous people, the runs of Mitla were an example of the forcing of Spanish religious beliefs on a community that was unprepared to handle them.  The church is built with stones from the temples of the indigenous people, and most of the buildings in the city are destroyed to make room for the Spanish invaders. Although Mitla is an interesting case, the churches of Oaxaca offer “one of the clearest examples of cultural hegemony. When enslaved African and the indigenous people accepted the Europeans ‘true religion,’ they accepted, by the same token, their own status as newcomers to the truth.” (Born in Blood and Fire: Colonial Crucible pg. 69)  This acceptance transformed Mexico into a more centralized unit around the church.  Through this movement of the indigenous people of Mexico to the Catholic Church the Spaniards were able to slowly integrate the natives into a new culture that was being developed inside the communities. These growing and evolving communities developed a class system which, “sorted people into fixed, legal categories called castes, as in India, more or less according to race.” (Born in Blood and Fire: Colonial Crucible pg. 85)  This fell into our discussion while sitting on the walls surrounding what had now become a museum inside the church; we discussed the competition between the classes in colonial Mexico and their different roles within the society.  The city reflects this class structure through the churches and their prevalence. Each church representing a different section of the population through structure and wealth with Santo Domingo being the church for the most affluent and wealthy of the people. Although in the United States it is less pronounced than it is in Oaxaca City, there still is a sense of class structure in the religious communities.  There are churches, which portray the richest designs and gold work, and then there are those which seem to focus more on a sense of humble nature.  The churches in Oaxaca never convey the sense of being poor or anywhere near it because there are all architecturally beautiful, but there is still a designation as to which church is for what class, income level or social status.  

Brandon Hubbard

Blog #8: Chelsea's last thoughts on her journey

On December 3, 2008, I met with my advisor to discuss ways to make up credit because I couldn’t attend this past semester. That evening I came home to a new e-mail from Rigoberto Lopez, another professor in the College of Agriculture, saying he overheard our conversation and would highly recommend me to participate in a study abroad program to Oaxaca, Mexico. As I clicked on the link to Study Abroad, I sorted out my different thoughts on my decision of whether to go. This was everything I didn’t know: where Oaxaca was (or even how to pronounce it for that matter), what the course work was like, who else was going, where I would be staying, how I would be flying there, and what we would be doing for the 17 day trip. This was what I did know: I would be getting 4 credits, I would receive a scholarship from the College of Ag, and I should have listened to my dad and taken Spanish in high school. If I was to weigh these two sides, one would think I would choose not to go. However, I then thought about my beliefs. I believe there are much bigger things in life to worry about, and I believe the only thing I would be scared about is that down the road I would regret not going. So with those thoughts in mind, I quickly responded saying I would go…I’d tell my dad in the morning. The next 3 weeks were chaotic: e-mails, phone calls, appointments, applications, vaccinations, etc. But I made it.

            Now it is January 11, 2009 and I’m once again sorting out the different thoughts in my head. This time the scale has changed. The things I now know: where Oaxaca is (along with every other state in Mexico), the history of Mexico in the 20^th century, 7 “silly” and unique UConn students (along with an old T.A. and crazy Professor), and I even learned some Spanish along the way (cacahuetes-peanuts, bomba-plunger, and piel-leather). The things I don’t know: how many miles I walked around Oaxaca city, and how to salsa dance without looking like a fool.

The part of the trip that I enjoyed the most was learning the culture. Spanish and history can be taught in a classroom anywhere, but culture can only be learned through experience. I was most excited about this experience because it was not only my first time in Mexico, but I want to understand the culture more so that I will have a better connection with the migrant workers who I interact with now and in my future career goals.

            There are many things about the culture that I experienced and will be able to take back with me. To list a few: jalepenos on a breakfast sandwich is mild compared to other possibilities, the driving in CT is nowhere near as crazy as Mexico, if someone calls me “bonita” that doesn’t necessarily mean he is a pig, it’s understandable when Mexicans still wear their winter jackets in the spring, and finally, I should appreciate the fact that I am able to stay at home with my family. Due to my family situation, I didn’t have the option to leave for school, and I always wondered if I would be happier elsewhere. However, learning the Mexican culture has left me no longer wondering. The Mexican culture is strongly family oriented, and I can see they have true fun and love together. I was surprised when I came home on in the early afternoon on a Monday and our host mother had at least 5 family members visiting her. Americans keep their lives so busy that it is uncommon to see such a thing, the sad truth of our society. The other part of their culture that makes me grateful to be home is their involvement with migration. Some families are forced apart due to economic reasons, and after seeing the affects of this situation, I can truly realize how fortunate I am to never have to face a situation like that. It seems ironic to me that while some people constantly dream of getting away, there can be people right next to you wishing for nothing more than to go home. When I was asked if I was ready to go home, my first instinct was no, there was still so much in the world to see. However, when I was not so busy later that same day, I realized I was ready to go home. I knew I was ready because I saw my host family using their free time to spend with their family, and if there was one thing I learned on this trip, is to appreciate more the time that I have to spend with my own family while I still can.

- Chelsea Williams

Blog #7: Sources

Sources ...

            I start work at 6:30 a.m. and have about 15 minutes to make the coffee and fill all the sugar before the Prides Corner nursery workers come in on their way to work. I don’t know why I bother to put the covers on the sugar containers because they just take them off anyways so that it pours out faster. I open a fresh jar of jalapeños and slice the buffalo cheese; even at 7 a.m. Mexicans love their spicy food. 6:45 on the dot and the first van load comes in for their coffee, donuts, and “bacon, huevo, y queso” sandwiches. The workers who speak English stay here year-round, so I know some of them pretty well. Every morning Juan buys a coffee and two cinnamon rolls, he tells me he likes to save one for his 10:00 break. At 2:15 I make sure to stock the beer coolers with Corona and Negro Modelo before I leave; the workers will be going home soon as well and always enjoy a couple of “cerveza’s” after working in the greenhouses all day. I then go to the farm for the afternoon milking. As I set up the parlor, Miguel herds the cows up for me from the barn, singing to them the whole time. He loves to sing. I felt like I knew the migrant workers who I interact with pretty well, until I watched the movie “Farmingville” and learned about the life of migrant workers in class.

            The movie addressed the issue of migrant workers living in a quiet Long Island town. We saw both sides of the conflict; those who wanted the workers deported, and those who supported the workers being there. Throughout the movie, I thought the people who pushed for deportation were naïve of the situation. They say they pay higher taxes so they can live in that neighborhood. If there were no migrant workers available to accept the low wage jobs, how would those people feel about paying higher prices for everything else in life as well? The flowers they plant in their gardens would cost more, restaurants would have to raise their prices, milk and other agricultural products would experience high inflation. The problem with this society is that they never see the source in anything, in this case the source of consumer goods.

            Also, Americans do not open their eyes enough to see their own country is the underlying source for the economic problems in Mexico, and therefore the reason for the migrant workers. In the early 1990’s the U.S. signed the North American Free Trade Agreement, and so began another plan to gain control over Mexico. Gilbert Gonzalez, in a chapter from A Century of Chicano History, summarized the outcome of the U.S. plan for power. “Bit by bit, this tighter and tighter network of domination has succeeded in disarticulating the Mexican economy, destroying its domestic industry as well as local agricultural production, creating demographic dislocation, and in the process, turning an increasing portion of its population into a nomadic mass of migrant workers who eventually emerged as the Chicano national minority,” (59). Not only will the U.S. refuse to admit that they are the foundation to Mexico’s poor economy, but they won’t even accept the people who try to better their lives by working.

Residents in Farmingville also did not see the source in the workers themselves. These people went through great extremes just to come to this country to work the jobs that no one else is willing or want to do. As the Mexicans used their free time to clean up the local soccer field, they hoped to improve their image by being involved in the community while showing off their talents in “futbol”. However, the residents were oblivious to the reason for the Mexicans community service.

While watching the movie, I noticed the community never made an attempt to get to know the migrant workers. The Mexicans were never given a chance to say their reason for coming to the U.S. or how long they plan to stay. I felt the community was wrong to want to send the migrants back without even knowing their source for coming. As I was thinking this however, I realized I was being somewhat hypocritical of myself. I am grateful for the work of the migrants in my community, however I was also naïve thinking I knew them well. I may know their personalities, but I’ve never asked about their families at home, or their plans for the future. When I return home I intend on finding out this information, because to truly know someone, you must know their source and reasoning for their actions and decisions. 

-Chelsea Williams-

Blog #6: Weaving for Tourism

WEAVING FOR TOURISM

 

            The weaving demonstration during our visit to Teotitlan is something that can’t be fully appreciated until it is seen in person.  Considering the entire process, from sheering the sheep to finally placing the rug on your living room floor, creating tapetes (rugs) is a much more time consuming process then I could have imagined.  After getting a taste of how much time is truly spent on these rugs, I have a better understanding to why Lynn Stephen spoke of the decline in the agricultural industry in Zapotec Women.  The reading made it clear that weaving brings the most profitable return to labor.  As the Mexican economy is becoming more dependent on tourism, farming is suffering as an outcome.  Driving from the Becari school to Teotitlan, the lack of land used for farming and the prevalence of businesses and markets shows this.  It was clear to see how locals find it easier and cheaper to purchase their food from a market, which makes time more available for the profitable task of weaving.

            Seeing the whole weaving process also gave me a greater appreciation for the heritage and uniqueness of the practice.  Visiting a locally owned and operated weaving business, we saw the master weaver and his 93 year-old grandmother still active in the business.  As he explained the weaving process, she sat behind him and brushed wool for a tapete yet to be created.  Lynn Stephen notes that the older generations experience in the business contributes to the value of their product.  Not only does her continued involvement show the family’s ability to produce top quality rugs, it shows her dedication to her family and her heritage which, as an American, I greatly admire.  In America people take early retirement; in her culture people work until they physically can’t.  They work because they are not only proud of their product, but also struggle to compete with the cheaper industrialized rugs.  This is an example of how people from Oaxaca strive to keep their heritage alive, while at the same time adapt to modern trends. 

As Stephen discussed, Mexican society adapts by taking advantage of the tourist industry.  The master weaver spoke of one New York tourist who requested a tapete which took him 6 months to complete.  As an outcome, the weaver created more business for himself because his work for the New York customer was shown off in a magazine.  This is an example of how weaving has transformed into a tourist attraction.  The Mexican economy has found a niche in the market because “Zapotec weavings were transformed from objects for use to art objects and folk art.”  This situation seems very similar to the struggles of the family farms in New England and their competition from the “factory farms” in California and Wisconsin.  Family farms take pride in carrying on the family work, yet struggle to compete with the lower prices offered by the large farms.  Recently, a group of CT farmers decided to market their own milk to promote local quality.  Due to the increase in environmental awareness, there is a new niche in the food market for supporting local production; similarly, due to the increase in tourism, there is a niche in the art market for traditional weaving.

-Chelsea Williams-