Showing posts with label Mexico. Show all posts
Showing posts with label Mexico. Show all posts

Thursday, October 5, 2023

Aarian Marrivada Alaniz - Return of the Maya

Aarian Marrivada Alaniz, "Return of the Maya" 2023
Analog Paper Collage on Arches Paper (11x14 inch)
Photo © Leticia Alaniz

Becoming an artist for Aarian Marrivada Alaniz came naturally, instinctively and with deep never-ending passion.  This is Aarian’s debut showcasing the art of his young imagination.  He has demonstrated a creative interest since he could hold a paint brush at the age of three.  Painting and drawing at floor level, he instinctively created art that evolved into forms that are influenced by personal motivation and his surroundings.  Between the age of six or seven, Aarian began to create art influenced by several schools of art that he most loved, including Modern and Abstraction, with a special interest in color and Wassily Kandinsky art.  He perceived everything in a much broader and deeper sense creating narratives from memory, music and his favorite literature.  

In this first professional exhibition, Aarian presents a piece titled, Return of the Maya.  It's an authentic analog collage that celebrates a life of mementos through his eyes.  Aarian has no limits on his decision of splashy color and bold choices of narrative.  There's a cherry-red car in the shape of an ultra-cool rocket that represents suave road trips from a bygone era.  A giant Mayan stone head with an ever looking eye in black and white sits on a colorful Mayan weave.  A monkey sits in the style of Auguste Rodin's bronze sculpture: The Thinker in a playful take in front of a computer with the word "Loading" over his head.   The piece is exhibited as part of a juried group exhibition: Memento: Art That Reminds Us, at 9th Street Studios in Wichita Falls, Texas under the direction of curator and artist, Amber Day Scott.  Another aspect of the exhibition is an audio recording and a personal essay that accompanies the piece.  The essay written by the artist describes his piece:  


My name is Aarian I am nine years old. 
This is my very first collage. The Mayans from Guatemala and Mexico are in my heritage because my mother is Mexican and my father is from India. The giant Mayan sculpture head is ancient beauty in stone carved hundreds of years before the conquistadors from Spain arrived. I have memories of road trips, sitting on sarapes and weavings at the beach and eating fresh fruit and ceviche. I have my favorite colcha that I call the "colores colcha," the sombrero represents my grandfather, the orchids the south of Mexico. The monkey represents me, learning technology.

Photo © Jess Clark 2023

Aarian perceives art as seriously as he plays music.  Along with creating visual art, Aarian is a musician and composes on the piano original works which he declares are a continuation from his canvases.  Impressionism is another school of art which he particularly enjoys and composes melody beyond standard lyricism.  One of his first compositions is a playful melody that he titled, The Detective.  His freeform melodies are enmeshed with his visual work and his inspirations are infinite.  


Aarian Is mentored by his mother who is also an artist.  He creates in acrylic, oils, oil pastels, and paper collage.  
Aarian Marrivada Alaniz
© Leticia Alaniz 2023



Friday, December 6, 2019

Brent Kollock: Stories from the streets of Mexico

Woman offering prayers
Photograph © Brent Kollock
Deep in the hills and valleys of Mexico lie spellbinding tales of the people that have inherited the secrets of living in ancestral tradition and newly adopted modern ways.  Quietly capturing these stories is the everlasting curiosity and talent of life and street photographer Brent Kollock.  

His travels have led him to the everyday lives of market vendors, street circuses, performers, carnivals, children, street food, religious ceremonies, Prehispanic rituals, and even burials.  Different regions have provided a background of photographs in their purest form, setting the stories in their most natural, vulnerable, and unobtrusive capture of a reality that can be seen today.  It’s a stark, black and white vérité style with subjects stopped in an eternal moment in the Mexican states of Jalisco, Nayarit, Colima, Guanajuato, and Puebla. 

Tuba Player
Photograph © Brent Kollock
Photographing everyday life confronts Kollock to see and live like a local.  To acquire a delicate sensibility to his surroundings and understand the customs of the natives and the realm of their triumphs and hardships of survival and celebration of life.  People commune with animals, with the past and the present, with the underworld, the dead and the living.  Their food becomes ritual and ceremony becomes blurred with dreams.

Armed with such sensibility, Kollock’s craft and skillful command of the camera, have led him to closeness with his subject to chronicle moments as they happen.  In many of the photographs, his subjects’ eyes seem to hypnotize and speak to the viewer which can be interpreted as an invitation to look in.
Children performing Pastorela
© Brent Kollock

Brent Kollock is an artist of life, a poet, an artist documenting on 35mm film and digital capture.  They’re scenes of relevance and passing time.  
There’s an almost spiritual quality to his photographs.  His images are filled with the beauty and absurdity that never fail to evoke a strange yet intimate sense of humanity.  

Kollock’s perseverance to capture humanity has led to an exploration of the significance of the stories he has brought from far away lands.  At the heart of his stories, lies the human spirit and the quest of seeking peace and harmony.  A quest to establish meaningful connections to people and animals and a clear representation of who we are.




Market Musicians (Abuelos)
© Brent Kollock
Kollock’s body of work is of light and darkness and assumes the perspective of his subjects.  There is a fundamental narrative of struggle, survival, joy, and even oppression and freedom.  His subjects emerge from the shadows and they belong to their societies, they may be solitary or in groups of families, but all have intricate and fascinating stories to tell.  They’re a reminder that all of humanity has a fundamental need for expression. And the photographs serve as a lasting monument to his talent.

Artist, Photographer, Writer Brent Kollock
Brent Kollock presents A World Away Just Next Door: Street Photography in Mexico in a solo exhibition at the Latino Cultural Center, Dallas.  Fine art black and white prints are selected and curated by legendary artist and activist Viola Delgado.

The exhibit is free and open to the public on November 22 through January 4th, 2019.


2600 Live Oak Street - Dallas, Texas 75204

For more on Brent Kollock or to purchase his art photography books visit:
https://www.brentkollock.com

Written by Leticia Alaniz
© 2019
     

    

Friday, August 17, 2012

Chocolate - Mexico's Gift to the World


Chocolate from Oaxaca
Photo © Leticia Alaniz 2012 All Rights Reserved
It is often agreed by gastronomy experts that the three ingredients that make the main pillars of Oaxacan cuisine are chocolate, corn and chiles.  In Oaxaca, chocolate is more than history.  It signifies the binding of a pueblo to its roots and that the divine (sacred) purifies, gives new force to, and celebrates life.  The Zapotecs, or people of Oaxaca believed strongly in a life force called , which translated means "wind, breath, spirit."  created life and movement for man and the things surrounding him.  The Zapotecs believe this force shook the earth during an earthquake, created lightning in the heavens, moved the clouds, caused the beating of the heart, and formed the foam in the chocolate served in a gourd.  

This may explain why, during the pre-Hispanic period, chocolate was a drink reserved for the nobles, who themselves only drank it on special occasions.  After the Spanish conquest of Mexico, chocolate ceased to be a drink exclusive to the nobles, but it commanded a very high price.  Nevertheless , over time, it became so popular that even the ancients saw in it one of the causes of an epidemic that decimated the population.  It was said that chocolate took away the appetite and all desire to work, and caused the onset of incurable diseases.  

The indigenous products most demanded by the Spaniards were gold, silver, cochineal (a scale insect from which the crimson-coloured dye carmine is derived), and cacao.  The Spaniards readily embraced the use of the latter, accepting it as money, tribute, medicine, or food.  

Early in the evangelization of Oaxaca the Dominican friars desacralized the collection of cacao pods and accepted them as a source of energy and a remedy for kidney troubles, pleurisy, stomach problems, sores, and sunstroke.  

By the middle of the sixteenth century, the drinking of chocolate was habitual among the clergy, but there were those who criticized the practice of indulgence on this drink because they believed it should be used solely as a remedy.  A friar from Sierra Norte named Fray Jordán de Santa Catarina, was against this "abuse" of chocolate, maintaining that the devil had perverted this "medicine" by the sinful addition of sugar and by drinking it at all hours of the day.  

In Oaxaca, specifically in Santo Domingo, Santa Rosa, and Santo Tomás de Aquino there was no lack of chocolate in the fiestas, during which chocolate was enjoyed with torteras de pasta, soletas (ladyfingers), bizcochos (a type of yeast bread), pastelones (cakes), and flowers and figures made of pastry.  

By the early seventeenth century, this slightly bitter drink of chocolate dissolved in hot water or milk and sweetened with with raw sugar, vanilla and cinnamon spread across the world.  This hot chocolate, more suited to Spanish palates, was of course an adaptation of the indigenous Oaxacan pre-Hispanic drink that was drunk cold.  The cacao was mixed with ground maize, or masa, diluted with water, and often sweetened with honey.  It was also frequently flavored with with ground chile, herbs, or seeds like those of achiote and pepitas de calabaza (pumpkin seeds, which added different tones of purple, orange, black and even white.  

In the first decades of the seventeenth century, while hot chocolate was spread and praised throughout the world, the indigenous people of Oaxaca continued to prepare it in their unique ways.  For instance, in Atlatluaca and Malinaltepec, the cacao beans were ground with masa (maize dough), and drunk from tecomates ( a type of gourd), whereas in La Chinantla, the ground pit of the mamey fruit (pouteria sapota) was added to the masa.  

Chocolate comes from the beans of the cacao tree that grows in tropical climates.  It is one of Mexico's many gifts to the world.  Today, it is mostly cultivated in the gulf state of Tabasco.  The region has been cultivating the exotic tree for over three thousand years, since Olmec times.  In later centuries it became prominent among the Maya in south-eastern Mexico and the Aztecs in central Mexico.  

As a superfood, it is considered one of the most powerful health-enhancing foods on the planet.  Chocolate in its purest form contains flavonoids, which act as antioxidants.  Antioxidants protect the body from aging caused by free radicals, which can cause damage that leads to heart disease.  Dark chocolate lowers blood pressure and cholesterol through the production of nitric oxide.  In addition, chocolate stimulates endorphin production, which gives a feeling of pleasure, it contains serotonin, which acts as an anti-depressant.  It contains caffeine and other substances which act as mild stimulants.

Even today, in many indigenous communities of Oaxaca, drinking chocolate signifies the honoring of life, being at one with family, neighbors, the community, and above all with God, the patron saint of the church and the dead.  That is why, perhaps without being aware of this, Oaxacans always serve chocolate, prepared with water, at their celebrations, wakes, and novenas (novenas are invocations; special prayers said in specific time frames and requesting particular favors.)  The presence or absence of foam on the chocolate is important and signifies the type of occasion at which it is being served.  For fiestas and reunions of the community, the thick and delicious foam on the chocolate atole signifies happiness, brotherhood and hope.  At wakes, sorrow is momentary, for in Oaxaca and all of Mexico there is no life without a fiesta, and there is no fiesta without chocolate.


Sources:

Fray Eugenio Martin Torres Torres

Diana Kennedy: Oaxaca al Gusto an Infinite Gastronomy





Sunday, November 13, 2011

Pomegranates - The Ruby Jewels From The Ancient East

A Pomegranate split open showing its juicy red seeds
Photograph by Leticia Alaniz © 2005  All Rights Reserved
One of the most ancient fruits known to man has long been associated in religion and mythology as a symbol so powerful that it has long endured thousands of years.  Considered to be the fruit of love and passion, it is no wonder it is associated with desire, fertility and marriage, abundance and prosperity, life and death, rebirth and eternal life.  The ruby red interior fruits of the pomegranate have been appreciated and valued as the fruit of perfection, the product of a woman's womb and the red of her lips.  

Pomegranates are a fruit known by their scientific name as Punica granatum.  They are native to the land known in ancient times as Persia, now modern Iran.  The name "pomegranate" derives from Latin pōmum apple and grānātus  "seeded" or grain.  By the spanish it is called granada, by the French, grenade.  The ancient Persians called it dulim or dulima.   In classic Sanskrit the word was taken from the Persians dadima or dalim.  They grow from a deciduous shrub or small tree that reaches a height between five to eight meters.  The shrub is much-branched, more or less spiny, and extremely long lived, some specimens have been known to have survived two centuries.  
A Pomegranate Bloom
Nearly round but crowned at the base by the prominent calyx, the fruit which can measure anywhere between 2 1/2 to 5 inches (6.25-12.5cm) wide, has a tough, leathery skin or rind, yellow more or less overlaid with light or deep pink or rich red.  The interior is separated by membranous walls and white spongy tissue into compartments packed tight with transparent sacs filled with tart, flavorful, fleshy, juicy, red, pink or whitish pulp.  

Pomegranates are a fruit long steeped in history and romance.  For centuries it has been admired as a fruit of passion for its luscious bright red color.  It has been featured in Egyptian mythology and art, praised in the Old Testament of the Bible, written and described poetically in the Quran and in the Babylonian Talmud, and it was carried by desert caravans for the sake of its thirst-quenching juice.  During the Moorish conquest of 711, the ancient Andalusan city of Granada, Spain was renamed after the fruit.   Spanish colonists later introduced the fruit to the Caribbean and Latin America.  It traveled to central and southern India from Iran about the first century A.D. and was reported growing in Indonesia in 1416.  It has been cultivated throughout India and the drier parts of southeast Asia, Malaya, the East Indies and Tropical Africa.  

It is rather commonly planted and has become naturalized in Bermuda, West Indies and warm areas of South and Central America.  In Mexico it is a cherished and much admired plant and has become a much celebrated fruit associated with harvests and religious festivals.  During pomegranate season, the markets are filled with mountains of these fruits beautifully displayed half open with the jewels sparkling and enticing the eyes of passersby.  

Pomegranate juice is rich in vitamin C and is a good source of potassium, polyphenols such as tannins and flavonoids and is an excellent source of vitamin B5.  

Believed to be rich in fiber and antioxidants, for thousands of years it has been used medicinally in the reduction of heart disease and in eradicating free radicals which cause cancer.  It is known to reduce high blood pressure, inhibit viral infections, and its extracts have antibacterial effects against dental plaque.  

Since medieval times, pomegranates were used to cure blood diseases, following the principle of similarity that was identified because of its juice being a blood red color.  It has long been valued because of its magnificent astringent properties.  In Ayurvedic medicine every part of the plant (root, bark, flowers, fruit, leaves) is used for medicinal purposes.   

Due to its form and structure, the most important meaning of the pomegranate fruit, is the adjustment of the diverse and multiple all in one unit.  In many cultures it symbolizes the unity of the universe and fertility.  

Jews celebrate the beginning of a new year in September and pomegranates are eaten in many houses; because of their abundant little juice filled sacs, they also represent the number of good deeds that a person must try to accomplish reflecting equally the number of wishes that may be granted. 
A favorite dish from Mexico: Chile en Nogada traditionally
embellished with pomegranate seeds most popularly served during the month of September.
In the month of September, pomegranates appear in one of the most impressive manifestations of the mexican culinary arts: the Chiles en Nogada.  The famous dish that consists of a stuffed grilled poblano chile, covered in a walnut sauce and adorned with pomegranate jewels that glisten like rubies.  The blanket of creamy and fragrant walnut sauce over the green chile with the little jewels, apart from being a delight to admire visually, announces the most patriotic month of the year in Mexico. 

In the Middle East, pomegranate juice is very popular sold streetside in thousands of stalls when in season.  In India, fresh seeds are used in preparation of a curd rice.  Prior to the arrival of the tomato in the Middle East, granadine, which is a thick red syrup made from the fruit is commonly used in a variety of persian foods.


Anardana, a spice which is made from drying the pomegranate seeds for 10 to 15 days is used in India and Pakistani cuisines.  Literally the word comes from (anar) seeds and (dana) in Persian.  The seeds are used as an acidic agent for a variety of chutneys and curries.  

Monday, October 10, 2011

Chile Peppers - Its Journey From Mexico to Europe and Asia

Since the dawn of cooking, people around the world have added spices to their foods to make them taste better.  But no other ingredient is more popular and widely consumed than the chile pepper.  There is evidence that supports the notion that "countries with hotter climates use spices more frequently than countries with cooler climates". 

Nomenclature

Plenty has been written about the etymology of the various words used to describe the capsicums: pepper, chile, chili, chilli, and chile pepper, chili pepperPepper,  of course, is derived from the early confusion with the black pepper genus, Piper, while chilli, chile, and chili are, the Nahuatl (Aztec) and Spanish spellings.  

The Plant and Its Power

Chile peppers are perennial subshrubs, native to the Americas.  They are a part of the large nightshade family, or Solanaceae, and are closely related to tomatoes, potatoes, tobacco, and eggplants.  They are not related to black pepper, Piper nigrum.  The chile pepper genus is Capsicum, from the Greek kapto, appropriately enough, meaning "to bite."

The active principle that causes heat in chile peppers is a crystalline alkaloid generically called capsaicin, produced by glands at the junction of the placenta and the pod wall.  The capsaicin spreads unevenly throughout the inside of the pod and is concentrated mostly in the placental tissue that holds the seeds.  The capsaicin in chiles is an incredibly powerful and stable alkaloid, seemingly unaffected by cold or heat, thus retaining its original potency despite time, cooking, or freezing. 

Capsaicin is one of the most pungent compounds known, detectable to the palate in dilutions of one to several million.  It is slightly soluble in water, but very soluble in alcohols, fats, and oils.  Capsaicin has no flavor, color, or odor.  Therefore the precise amount in chiles can only be measured by specialized laboratory procedures.    

There are some people more sensitive to the burn of the chiles more than others.  Our human taste buds can detect sour, sweet, bitter and salty.  Scientists have identified a lipid molecule called PIP2 that plays a crucial role in controlling the strength of the burning sensation caused by capsaicin.  A lipid molecule is a fatty molecule, insoluble in water but soluble in fat solvents and alcohol -- just like capsaicin.  In the mouth there is a capsaicin receptor called TRPV1, and the lipid molecule PIP2 is bound to it.  In the presence of capsaicin, the PIP2 molecule separates from the receptor, causing a painful sensation. 

In plain language, sensitivity to capsaicin is determined by genetics -- some people's lipid molecules have a stronger bond with capsaicin receptors than others.  But the fact that biochemical and pharmacological mechanisms can also play a role could explain why some people become desensitized to capsaicin and can take more and more heat. 


Origins of the Chile

Chiles originated in the remote geologic past in an area bordered by the mountains of southern Brazil to the east, by Bolivia to the west, and by Paraguay and northern Argentina to the south and as far north as central America and the jungles of Mexico.  Not only does this location have the greatest concentration of wild species of chiles in the world, but here and only here, representatives of all the major domesticated species within the genus do grow.  Scientists are not certain about the exact time frame or method for the spread of both wild and domesticated species, but suspect the birds were primarily responsible.  The wild chiles (like their undomesticated cousin of today, the chiltepin) had erect, red fruits that were quite pungent, which discouraged mammals from eating them.  But they were very attractive to various species of birds, which unaffected by the pungency, ate the whole pods.  The seeds of those pods passed thru their digestive tracts intact and were deposited on the ground, encased in a perfect fertilizer.  In this manner, chiles spread all over South and Central America long before the first Asian tribes crossed the Bering land bridge and settled the Western Hemisphere.  

The earliest evidence of chile peppers in the human diet is from Mexico, where archaelogists discovered chile seeds dating from about 7500 B.C. during excavation at Tamaulipas and Teotihuacan.  These pods and Peru's Guitarreo Cave (dated 6500 B.C) seem to indicate that chiles were under cultivation approximately 10,000 years ago.   However, the date is extremely early for crop domestication, and some experts suggest that these specimens were harvested in the wild rather than cultivated by man.  

It was in Mexico that the annuum species reached its greatest diversification of pod shapes.  By the time the Spanish conquerers arrived in what is now Mexico, chile peppers of all sizes and shapes were available in the marketplaces, as recorded by historians such as Bernandino de Sahagún, who described "hot green chiles, smoked chiles, water chiles, tree chiles, beetle chiles, and sharp-pointed red chiles."  Chiles were combined with virtually every meat and vegetable available, they were made into sauces and were even used in hot chocolate drinks also native to Mexico.  

Dispersion Around the World 

Credit goes to the most famous explorer Christopher Columbus for the dispersion of the chiles.  While trying to find a short cut to the East Indies, he landed first in Mexico thinking he had made it to the sought after land of the "black pepper".  He sampled a plant, thought it was a relative of the black pepper and dubbed it a "pepper".  So began several hundred years of misinformation about chile peppers.  Unlike what Christopher Columbus thought, they aren't related to black pepper and they didn't originate in India.  

Shortly after Christopher Colombus brought back the first chile pods with seeds from Mexico, the word was out about the pungent pods.  Pedro Martir, a cleric in the service of the Spanish court in Barcelona, wrote in 1493 that the new hot pepper was called "caribe, meaning sharp and strong," and that "when it is used, there is no need of black pepper."    
From 1493 on, chile seeds from the Americas, were available to the Spanish and Portuguese for transmittal throughout Europe and to ports anywhere along their trade routes.  Spanish and Portuguese ships returning home were loaded not only with gold and silver but with packets of the seeds of the New World plants, destined for monastery gardens.  Monks and amateur botanists carefully cultivated the capsicums and provided seed to other collectors in Europe.  

In 1494, papal bulls of demarcation divided the world into Spanish and Portuguese spheres of influence; Portugal controlled Africa and Brazil, while Spain effectively ruled the remainder of the colonies of the New World.  Thus Spanish and Portuguese traders spread chiles from both the Iberian Peninsula and other major colonies throughout the Eastern Hemisphere by way of their extensive trade routes.  

Traders carried seeds to Africa and India, and from there they were dispersed to Southeast Asia, the islands of Indonesia, and then to China, Japan, and the Philippines.  Eventually, chiles were transported to the islands of the Pacific.

From that point on chiles became a food craze around the world as the Spanish traded them with other countries.  They spread like wild fire throughout Europe to Asia and the rest of the world in a short period of approximately 50 years.  Its spread happened in a time when horse-drawn and wind-driven vehicles were the primary means of transport.

Today, chile peppers around the world are used lavishly on many dishes no matter what language you speak or what continent you live in.  As the previous is a known fact, everyone knows that Columbus carried chile peppers to Spain, but why didn't the cuisine of Spain become fired up like that of India, China, or even Hungary?  No one knows for certain.  Chiles do not dominate the cuisine -- except in one part of Extremadura in the far west, the same region where they were introduced.  

Chiles were welcomed in many cuisines around the world.  An Indian curry and most of its cuisine would never be the same without the chiles, or the Szechuan cuisine from China wouldn't even exist.  Imagine Thai dishes without chiles or the famous Baharat, very popular in Turkey, Berbere, from Ethiopia, and Charmoula from Morocco.  The list could go on and on.  One thing is for certain, chiles are very addictive and the more we eat of them the  more we crave them.  Chiles make everything taste better.

Chiles are not physically addicting -- you don't have withdrawal symptoms when you stop eating them, but they are psychologically addicting; spicy-food lovers miss the burn if they are deprived of spicy food for a while.  When chiles are ingested, our bodies produce endorphins, which is a chemical produced by our pituitary gland that gives us the feeling of exhilaration similar to that of excitement, pain, love, and orgasm, and they resemble the opiates in their abilities to produce analgesia and a feeling of well being.  Once someone starts enjoying fiery foods, they are likely to continue enjoying them for life. 

Tuesday, June 7, 2011

Peyote - Call Of The Shaman



For over three thousand years, hikuri has been consumed by Mexico's native tribes.  Most notably the Huichol and the Tarahumara or Rarámuri.  Hikuri is the name of a cacti that is known more by its Nahuatl name peyotl or peyote.  Its scientific name is Lophophora williamsii, and the use of the plant is a pillar in the Tarahumara and Huichol tradition.  

Deep along the Sierra Madre mountains in the Chihuahuan desert, in the sacred land of Copper Canyon or La Barranca del Cobre, the peyote cati grow wild among the scrub, especially where there is limestone.  It flowers pink blossoms from March through May, and sometimes as late as September.  The cati take up to four years before a small "button" can be seen just below the dirt's surface.

Most societies today prohibit the use of this cacti that when ingested, produces a hallucinogenic effect, and the plant contains psychoactive alkaloids, particularly mescaline.  But the native indians of Mexico have been drinking the very potent wine made from the plant.  As per their belief,  it is the way to enter the spirit world and summon the gods.

The Tarahumara believe in everlasting life after death and in the existence of benevolent and malevolent beings.  Among the benevolent are the sun, the moon, the shaman, the serpents and the rocks that provoke rain and control the animals which they hunt.  Included in the malevolent are the beings which they consider from the underworld that cause all death and natural disasters.  Their communal rituals are an essential part of their culture.  They celebrate victories, animal hunting, and their harvesting and they praise the sun and the moon.  

In the Huichol tradition the peyote is identified as the spirit of the blue deer and they make an annual  pilgrimage on a long and difficult trek in search for the venerated plant.  To return to Wirikuta is to return to paradise.  To obtain the Peyote is to obtain Hikuri, which if translated to Spanish or English it would be "heart of the Deer God".  The Deer God is known as Tatewari and it represents the God of fire, the Grandfather God.  


One such ritual is the ingestion of the peyote.  For the Tarahumara the peyote was the Hikuri, the spiritual being seated to the right of Father Sun.  It was a plant so potent that it had four faces, and it percieved life in seven dimensions, and the plant could never be allowed to rest inside the houses of the living.

According to legend, the elders, met in the Sierra Mountains to discuss the situation in which they were.  Their people were sick, there was no food, no water, no rains came and the land was dry.  They decided to send four of their strongest men in the hunting community into the desert, with a mission to find food.  Each one represented a life element: earth, wind, fire, and water.  
The next morning they began their mission into the desert, each carrying his bow and arrow.  They walked for days until one afternoon a big and fat blue deer jumped from the shrub.  The young men were tired and hungry, but when they saw the deer, they started running behind him without loosing sight.  The deer saw the young men and felt pity for them.  He let them rest for the night and the next day he woke them early to continue with the chase.  

Weeks passed, and the young men were still chasing the young deer, until they reached Wirikuta (desert of San Luis Potosi and the sacred road of the Huichol).  They were right outside on the hillside of the region of Las Narices, where  a spirit of the land dwells.  They followed the deer and noticed the deer run in that direction.  They swore that he had gone there, but when they looked for him he was nowhere to be found.  

Suddenly one shot an arrow that landed in a large deer figure formed in the dirt where peyote plants grew.  The plants glistened in the sun like emeralds all facing the same direction.  The young men were confused by what they had seen and proceeded to cut the plants that formed the figure of the deer (marratutuyari) so that they could take them back to their village.  

After days of walking, they reached the Huichol Sierra where the people were waiting.  They presented the plants to the elders and told them of their experience.  They shared the peyote (hikuri) among the people, especially among the sick.  The villagers noticed that the rains came and calmed their thirst, their hunger was satisfied and they were cured from their ills.  

Since then on, the Huicholes and Tarahumara people venerate the peyote that at the same time is considered deer and corn, their guiding spirit.  Every year the people of these desert mountains make their pilgrimage into the high altitudes following the same route in search of the peyote cacti, maintaining this tradition from the Huichola Sierra all the way to Wirikuta.  Their mission is spiritual in commune with the gods. 

Carl Lumholtz, a Norwegian ethnologist studied the Indian tribes of Chihuahua and discovered that a symbol employed in the Tarahumara Indian peyote ceremony appeared in ancient ritualistic carvings preserved in Mesoamerican lava rocks dated over 3,000 years ago.   

In his writings Unknown México: Explorations in the Sierra Madre and Other Regions, 1890-1898 he recorded one account:  

"According to legend, they could find the plant as they heard its song thru the desert.  The hikuri never stops singing, even after being collected.  A native of the region told a story, as it happened one day, while returning to the desert he tried to use the sack of the hikuri he had collected, as a pillow to rest on for the night, but the singing of the hikuri was so loud that he could not sleep."

"Once the hikuri was collected, they were dried on jute, and then ground on a metate (a flat stone used for grinding corn and seeds) into a thick liquid the color of ochre.  A large fire was lit, with the firewood pointing to the east and the west.  Seated to the west of the fire, a shaman would trace a circle on the dirt and inside the circle he would draw the symbol of the world.  He would place on the cross a peyote button  and then it would be covered with an inverted squash which would amplify the song of the peyote that pleased the spirit of the plant.  The shaman would wear an adornment on his head made of plumes, which would reveal the wisdom of the birds to him and prevent the malevolent winds to enter into the circle of fire."

"Afterwards, the peyote was shared from hand to hand between men and women that were dressed in white cloths and bare footed.  After ingesting the peyote a ritualistic dance was performed that lasted until morning.  At the first sign of sunlight, the shaman and his people would stand up facing east and they bid farewell to the spirit with the arms of the hikuri, the spirit that had descended carried on wings of a green dove."


Para Español

Tuesday, May 17, 2011

Chapulines - An ancestral tradition in Oaxaca


Chapulines at the Mercado 20 de Noviembre, Oaxaca, Mexico
Photograph by Leticia Alaniz © 2008 All Rights Reserved

There is a local myth that says:  If you eat chapulines from Oaxaca, then you never leave.   It translates to:  If you eat Oaxaca's extraordinary cuisine, then you take a piece of Oaxaca with you and you will return again. 

Situated in Southwestern Mexico, Oaxaca is bordered by the states of Guerrero to the west, Puebla to the northwest, Veracruz to the north,  and Chiapas to the east and as a bonus:  the Pacific Ocean as its backyard,  drawing tourists from all over the world.  It is indeed a paradise that meets all the senses.


The state is best known for its indigenous peoples and cultures, and for its exotic indigenous cuisine.  In 2010, Mexican cuisine was added by UNESCO to its lists of the world's "intangible cultural heritage".  

Oaxaca's regional cuisine is considered exceptional, and a trip to the markets uncovers just how unique and exotic the gastronomical experience is.  To foreigners, there is a peculiar snack that causes second thoughts.  But to the people of Mexico, this snack or "botanita", is a delicious protein packed delicacy: Chapulines.


The word chapulin is specific to Mexico and derives from the native Nahuatl language.  They have been collected and eaten as a food source for thousands of years and are known as comida prehispanica, or prehispanic food.

Chapulines are grasshoppers of the genus Sphenarium. Indeginous to the region, they are collected only at certain times of the year, (from their hatching in early May through the late summer/early autumn). After being thoroughly cleaned and washed, they are roasted on a comal (clay cooking surface) with garlic, chile, lime juice and sal de gusano (salt made from the roasted maguey worm), making them crunchy, sour-spicy-salty, and may I add adictively delicious. 

The chapulin is an important and indispensable food source for the locals.  During the harvest season, it is very common to see large groups of people collecting them in the milpas, or maize fields.  They provide nutrition as well as income for the locals during the traditional Lent season.  

There are two kinds of chapulines that are harvested.  The one that can be collected from within the maize fields, and the one that can be collected from the banks of the fields.  The first is considered best in size and flavor, as they feed on the corn fields.  The second are smaller in size and they feed mostly on grasses and brush, making them a little bitter in taste.  

Many cultures eat insects.  It is termed as entomophagy (from Greek éntomos, "insect(ed)", and phăgein, "to eat") it is the consumption of insects as food.  However, in some societies it is uncommon, even considered taboo.  It is very rare in modern countries, but in Mexico, there is little to no concern over modern taboos.  Chapulines are eaten to the hearts content.  They are an excellent source of protein, calcium, zinc, vitamins and minerals, and they contain no fat.   
A tlayuda with chapulines
They are served alone as a street snack, or in the cantinas with an ice cold beer, or in tacos with guacomole and salsa.   For a more complete and healthy snack,  they are served on tlayudas.  The tlayuda is a large handmade tortilla that is toasted over coals, then covered with a thin layer of refried beans, shredded lettuce or cabbage, guacamole, and topped with roasted chapulines, smoky salsa, and for coolness, a little drizzle of mexican crema.  It is heaven to the adventurous foodies, and for those whom care to venture out into the extraordinary.

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