DAY OF THE DEAD ALTARS ARE THE HEART OF HOLIDAY CELEBRATION

Altar Made for Frida Kahlo By Students

I love the symbolism and decorum evident in all Mexican holidays and celebrations and Dia de Los Muertos, also known as Day of the Dead, is no exception. It honors loved ones who've died, that much is clear. But I needed some fine tuning on the why's and wherefore's of the holiday. So I headed into Santa Barbara's La Calenda, a charming Mexican artisan shop, to talk to owner Esperanza Vargas. Vargas hails from Oaxaca, has lived in California thirty years, and has owned the shop in Santa Barbara for nine.

"When I was little, I think Dia de Los Muertos was more a cultural thing," she said. "Every year my mother would make the preparations. She would create a big, big altar called an ofrenda about two weeks before, and she would make the bread, which is very important, pan de muerto. In our pueblo, if people didn't bake themselves, they would look for someone to make the bread or go to the bakery. But with the baker there was a long wait because having the bread was essential. All the homes would make their own mole and chocolate. My mother would start three days before with her cooking preparations for the mole. It took that long. I asked her why do we do it?

Pan de Muerto

She said, "Mi hija, for angel babies that die, angelitos, God lets them see their families once a year and that's why we make everything they used to like. They come to visit us during these days, November 1 at midnight for babies, November 2 for adults, because we send them the smell of the foods they used to like, so they follow the smells. Also, it's for the family, but if someone's family did not make an altar, we put one for them along with ours.

"You see," she said, "God gave them permission to come visit and that's why they do it. But now, sadly, they are making it too ugly. The drug dealers are saying Dia de Los Muertos is to honor their Santa Muerte, but that's not the reason at all. The real reason they come is because they were given per-mission by God.

"November 2 is for adults and we make food and bring flowers we have at home, marigolds, and take them to the cemetery where they are buried and we spend time with our loved ones there."

Marigolds Grown for Dia de Los Muertos (Mexico Desconocido)

The History Channel states the holiday traces its earliest roots to the Aztecs in what is now central Mexico. Aztecs used skulls to honor the dead for three thousand years before Day of the Dead celebrations emerged. Although it is sometimes confused with Halloween because of the symbolic skulls, it is not related at all.

After the Conquest in the 16th century, the Catholic church moved indig-

enous rituals honoring the dead, originally in the summer with an entire month dedicated to the dead, to times that coordinated with Catholic dates for All Saints Day and All Souls Day, November first and second. That's how they came to be merged together.

Dia de Los Muertos came into being thanks to an Aztec festival dedicated to the goddess Mictecacihuatl, known as the 'lady of the dead.' It's said she watches over the bones of the dead and swallows the stars during the day.

Offerings for the dead consist of water, the loved ones' favorite food and drink, flowers (marigolds because of their intense color and strong smell to guide spirits back to the family altar), bread and other things that were important in the dead person's life. Sometimes paths strewn with marigold petals are made so the souls can easily find their way home.

Sugar Candy Skulls or Calaveras

Skulls like the ones placed on Aztec temples for rituals remain key to the tradition that honors life rather than mourns death. Though skeletons (calacas) and other trappings of death are key, the ancient holiday is viewed as part of the cycle of life, in a joyous celebration that embraces death. In Mexico the inevitability of death is accepted rather than feared and families come together to honor their ancestors. The skeletons came about in the 19th century in Mexico City when a social activist and cartoonist created La Catrina (elegant skull), a well-dressed skeleton, to protest the Mexican people's desire to look European. Catrinas dance and sing; flowers, fruit and candy decorate the altars. For two days death's morbid side is buried beneath music and remembrances. Today people dress up as La Catrina or paint their faces like skeletons as part of their Dia de Los Muertos celebrations.

La Catrina in La Calenda, Santa Barbara

The Nahuatl people of central Mexico believed the deceased traveled on a year-long journey to the land of the dead, or Chicunamictlán. The living would provide supplies, food and water, to aid them in their trek. This practice inspired the modern tradition of creating altars at one's home, ofrendas, as well as leaving offerings at their grave sites. Altars are the centerpiece of the celebration and offerings are inspired by the four elements—fire, candles; water, pitchers left for the thirsty; earth, traditional foods; and wind, the papel picado which allows souls to pass through due to their perforations.

Picado with Perforations for Soul to Pass Through

Papel picado, thin and colorful paper strung high to catch the wind, represents the delicate nature of life. And the sugar skulls, calaveras, are also essential. Decorative, they are placed on the ofrenda and given as treats.

Families gather to clean graves before the holiday, then come the day, they eat and tell stories around the tomb. Ancestors are honored with a variety of foods and drinks: the candy skulls or calaveras, pan de muerto, tamales and mole, pozole, tortilla soup, hot chocolate, atole and pulque to drink.

Painting Faces Like La Catrina

Photographs of the departed are front and center, surrounded by all the trappings of what the lost family member held dear in life. First and foremost, Dia de Los Muertos is a celebration of life that focuses on the connections that endure beyond death. It's a family time for joy, laughter, remembrance, and appreciation of the preciousness of life. 

Cemetery During Day of the Dead Ceremonies (By Smithsonian Magazine)

La Calenda Oaxacan Shop is located at 2915 De la Vina Street, Santa Barbara, and is open daily. For hours of operation, call (805) 845-3046 or check their website at lacalendasb.com.

If you enjoyed this post, check out  Where the Sky is Born: Living in the Land of the Maya, on Amazon. My website is www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are also on Amazon. And my journalistic overview of the Maya 2012 calendar phenomenon, Maya 2012 Revealed: Demystifying the Prophecy, is on Amazon.

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The Aztecs

BOHEMIAN BEACH CHIROPRACTOR IN MEXICO SAVES A KAYAKER'S DAY

Camping in the Baja

If you've ever traveled to Mexico, you know with a little initiative and luck, you can find anything you need there—anything. And by the same token, anything can happen. Host Ira Glass brought that point home in an episode of This American Life a few weeks ago. The topic was A Day at the Beach, and Shane DuBow shared a hilarious memory about a beach in Mexico with producer Alex Plumber. It's a doozie. 

Shane recalled an incident that took place while on a Mexico kayaking trip in Baja, California. He and his friends were on a month-long vacation to go sea kayaking in the Gulf of California. They were smack dab in the middle of nowhere.

Shane painted a picture of early Baja before the tourists arrived like this: "There's the desolate road, little beach communities and a handful of small tourist centers. But mostly what we were doing was finding deserted open beaches for camping. Most of the time there was nobody else around.  

"There were six or seven in our party. Some wanted to fish, others wanted to hang out and play cards. Some snorkeled. We slept outside a lot and it felt like we were 12-years old again, pretending to be Robinson Crusoe, living off the land. We carried all our own water and food, camping supplies, tents, sleeping bags and cooking equipment.

"We're in Baja, a week or so into the trip, and we're on a layover which means we're just camped somewhere and not trying to kayak. We'd been clamming all day, and out of the blue, my neck locks up. I can't turn my head to one side. This is bad for lots of reasons, but when you're kayaking, you have to be able to paddle and you gotta be able to use both arms and turn your head side to side.

"I'd had this occasionally over the years—it just happened to me periodically, maybe six times a year. It'd last for three or four days. We'd run into a little expat community on a beach nearby to where we were camping. These folks lived in campers and had set up little cantinas made from a tarp staked up by poles where they'd serve beers, and in our case, showed us how to clam. Afterwards they made us a clam feast.

Baja's Desert and Ocean

"So we went back to the guy that had taught us clamming, stopped by his camper. I asked him if there were any chiropractors nearby. I know, I know. What a ridiculous question because there was absolutely nothing nearby. He gets this look in his eye, sort of wistful, and says no, there's no chiropractor but there is a guy who's considered an amateur chiropractor who helps some of the locals. He lives on a boat two coves over from where you're staying. And if you go to this man, the guy tells me, he may help you. He calls himself Dr. Johnny Tequila.

Empowered by the possibility, Shane asks, "How do I get there? I don't want to miss it." The guy tells him he won't miss it. He grabs a bar napkin and a pen and sketches a rough outline of the coast and puts an X, as in X marks the spot. "That's where to find Johnny Tequila, just two coves over," he tells me. None of my friends wanted to go with me. They're all chilling out, playing cards.

"With my neck ache getting worse by the minute I realize I'll have to kayak by myself if I want to see this guy. My friends had started to tease me about my paddle stroke which was by this time one-armed and half-crippled and they're calling me "chicken wing," because of my neck.

"So I chicken wing for two coves worth, maybe a mile paddle, right close to shore, with the beach on my right and the open ocean to the left. While I'm chicken winging, at one cove over I look down at my napkin and it's all wet, so my map is destroyed. But I keep paddling, and there, at the second cove is a boat in the middle of this otherwise empty cove. It's not a harbor of any kind, no dock or anything man-made. Nothing around. It's docked in the water about 30 yards from shore.

"As I paddle closer I see it has a cabin. The mast is up, but not any sails. As I get closer and closer I can see around the mast and lined up are empty Cuervo Gold tequila bottles, but kind of orderly. That was the weird thing," Shane said. "You don't usually associate empty tequila bottles with order but these had been meticulously lined up, ringing the mast.

"Weird, I think. And here I am paddling up on a boat in the middle of nowhere with no one else around. I don't even know how to start. But from some place deep within, the word ahoy comes to me. Which I've never used before in normal conversation.

"Ahoy, ahoy," I say. And from out of the cabin comes a completely naked woman. She looks American, blond hair, tanned so deeply, it's like the tan that goes to your liver. Tan all the way through. Real muscley— her shoulders looked like she was probably a rafting guide in Colorado.

"She's completely naked and totally unfazed about being naked and just greets me and talks to me as if she were wearing clothes. And she's above me so I'm looking up at her being naked from my kayak, holding onto the side of the boat.

"Here I am in my kayak, and I say, 'Is Johnny Tequila here?' She's very nice and she says that he went into town for supplies but should be back shortly and why don't I just wait until he comes back. Eventually we see him, Johnny Tequila, on the beach near us. He's got a little row boat and he rows over to us. He looks exactly like her. He's got on shorts and he's got that tan. He's kind of muscley in his shoulders and chest and they both have kind of wild, bleached-out blond hair and real scruffy, maybe 30s, but the sun can make people look older, so who knows?

"I tell him my story and he's like, yeah, of course I'll help you. He says to follow him to shore. I chicken wing over and we both pull our boats up to the beach.

"Follow me," he says. And now we're going into the jungle, but it's not real jungle—it's dense scrub with bushes all around. Baja has lots of cacti that grows in the middle of nowhere with nothing else for miles. I follow him down a path and we come on to a clearing.

"There in the clearing is a table exactly like a massage table or chiropractic table you'd see in a chiropractor's office, where you can put your face in that center part that's open, and the neck part articulates and comes up. The real deal.  And a life-sized human skeleton is hanging from a tree, which I assume is a replica, but it looks like a skeleton. I'm checking this all out and thinking, a table in a clearing in the middle of the desert in Mexico, with a skeleton.

"He asks me to lie on my back, and I'm looking up at his face and his crazy hair. He's shirtless. So my shirtless chiropractor puts his hands around my neck in the middle of Mexico in a clearing with a skeleton. My amateur chiropractor now has my neck in his hands, and he gives me a chiropractic exam that resembles every other chiropractic exam I've ever received.

"Then he does an adjustment that passes for any other chiro adjustment I've had before. So I tell Johnny Tequila thank you for adjusting my neck. Can I pay you. And he says, No, I just do this to help people. There'll be no payment but if you ever see me in a bar, you can buy me a shot of tequila."

Alex, the producer, asks Shane if his neck was better. Shane says it's possible, but initially he has to chicken wing it back, but then over the next few hours he starts to feel much, much better. And the neck is okay.

"So," Alex asks, "when you think back on Johnny Tequila, is he an argument for chucking it all and moving to some quiet beach in a distant land or is he an argument against it?"

Shane responds, "He's one hundred percent an argument for. I can't believe you asked me that. A simpler life—just crack people's necks, drink tequila, sing in the cantina and go home to my naked lady. Did I not tell the story to make it seem good? To me it seemed great!"

An aside: Thirty years later after turning to Dr. Tequila on a remote Mexican beach for chiropractic help, Shane tracked the man down in a remote part of southwest Utah where he lives with the same woman, Cindy, who first introduced herself to Shane way back when, totally naked. Johnny is now close to 80. He told Shane his nickname came from a time when he was playing music at open air parties in his twenties out near the hidden hot springs in Death Valley. And he sent him a photo.

You really can find anything you need in Mexico. You just have to look for it.

Johnny Tequila Photo Sent To Shane

And have a smidge of luck.

If you enjoyed this post, check out  Where the Sky is Born: Living in the Land of the Maya, on Amazon. My website is www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are also on Amazon. And my journalistic overview of the Maya 2012 calendar phenomenon, Maya 2012 Revealed: Demystifying the Prophecy, is on Amazon.

YOUNG LAYLA VISITS SHAMAN DON CUAUHÉTOMOC FOR A DIVINATION

 

In Wheels Up—A Novel of Drugs, Cartels and Survival, a young Layla Navarro travels with her mother to a faraway village to have her fortune told. This excerpt detailing her meeting with the shaman and his reading on her future was not included in Book 1 in the trilogy. 

Sierra Occidental Madre Mountains

Even Layla had a divination as a child; she was ten at most. She remembered her mother dragging her to a pueblo even poorer than Valle del Gatos where she grew up. It was a long journey as they traveled by bus, seemingly for-ever. Was it a Nahuatl divination? She couldn't remember for sure.

The bus dropped them a kilometer from the plaza. As they arrived at the pueblo, her mother stopped a curious-looking old woman, back hunched from years of labor, who carefully watched them as they walked into el centro, little more than a patch of cleared ground without a single tree, surrounded by a handful of scruffy huts.

"La casa de Don Cuauhetemoc?" her mother inquired.

The crone pointed across the square to a stick hut set apart from the others.

As they neared it an old man with long white hair wearing a faded wool poncho emerged. He seemed energized at the sight of them. A smile ap- peared on his well-lined face.

"Por fin," he said as her mother approached him. "You have brought her at last."

"Si," her mother answered, her hand firmly grasping her daughter's.

Don Cuauhtémoc ushered them into the hut and asked that they be seated. He went out the back opening where a smoky fire smoldered over an outdoor pit—his kitchen—and rummaged around for several minutes while he pre-pared an aromatic herbal tea that he brought inside. The shaman handed them each a steaming glass.

"Bienvidos. Té," he said, pointing at the dark liquid, motioning for them to drink. To Layla, the contents of the glass—hot to the touch—smelled fragrant and tempting. She blew on it before taking a sip.

They exchanged small talk. The girl tuned in and out as she stared at the humble home with dirt floors, twig walls. The man was unbelievably poor. Who was he?

Layla would never forget what happened next. Both adults looked at her and small talk ended. There was a long silence. Don Cuauhétmoc shifted his gaze to her, smiled, walked over and asked her to stand. As she did so he bowed his head and put both hands on top of hers. He let out a long low hum. Her mother sat in the background, observing.

Don Cuauhtémoc left her standing there and moved to one side of the hut where a rectangular table sat. He spread a clean cloth over it. From a corner he brought out a vessel that contained copal, a musky incense, and lit it. He waited a moment as the fire took hold and smoke appeared. A pungent smell crept through the small hut. Rummaging again in his special corner, he pulled out a bag that contained his diving paraphernalia and placed it in the center of the table. The shaman then sat at the table on a low stool. He planted both feet firmly on the hut's earthen floor and closed his eyes. With palms facing upwards, one on each knee, he opened his body to the cosmos. For several moments Don Cuauhetemoc sat transfixed. When he opened his eyes, he asked Layla to sit directly across from him on an adjacent stool.

Burning Copal

"Pardon my sin, God; pardon my sin, Earth," Don Cuauhtémoc said in a low voice, eyes again closed as he held the divining bag and continued. "Allow me to borrow the breath of this day, today, to make this divination."

He opened his eyes and stared at young Layla for a long time. It seemed as if his mind was made up. His question emerged. "How will this girl's life unfold?

Silence.

"I am now borrowing the breath, the cold, the wind, the cloud, the mist at the rising sun of the east, at the setting sun of the west, four corners of the sky to the south, four corners of the Earth to the north.

"On this holy and sacred day I am taking these seeds and these crystals."

He continued his liturgy, calling upon volcanoes, lakes, rivers and all the world's natural resources. His long invocation was spoken at times in a muted tone, sometimes in a robust one. In closing, he beckoned to white sheet lightning, a bizarre natural phenomenon, and begged a response to his directive.

Having summoned the cosmos and borrowed its breath and lightning, the diviner began to untie his divining bag. An exotic smell escaped as he emptied the blend of crystals and seeds onto the table, mixing them together in a counter-clockwise direction with his right hand.

The ceremony fascinated Layla and she nearly reached out to touch the bag's contents but was stopped by a stern look from Don Cuauhtémoc. He spread the seeds and crystals before her and began to select ten crystals. He slowly rubbed his hands atop them all and began to pick and choose just three from the ten; one for the center of the table, the other two as its bishops. He held the main crystal up to the light, examining it for any movement before again stating his question. "How will this girl's life unfold?" addressing the three main crystals.

With his left hand he took the seeds and spread them around the crystals. At this time he called upon his ancestors, asking for advice on this simply stated question.

Only twigs crackling in the outdoor fire pit broke the silence.

Don Cuauhtémoc stopped and blew into his right hand and grabbed as many crystals and seeds as he could. He placed the handful aside and pushed the remainder towards the right side of the table, separating seeds and crystals into groups.

"Come, Lord, you are being spoken to," he announced in a reverential tone.

He bowed his head in contemplation for some time, slowly nodding back and forth. After what seemed an eternity to small Layla, the shaman opened his eyes. He moved the main crystals closer to the girl now with his left hand and said, "The answer is this: The woman is coming."

Layla's mother, silent until this moment, let out a sigh, apparently satisfied with the outcome. As for Layla, the endeavor mystified her and she had no idea what it meant.

Since her mother looked confident, she felt it was a good omen and the long journey to the dusty pueblo succeeded in offering some form of solace for their lengthy travels.

If you enjoyed this post, check out  Where the Sky is Born: Living in the Land of the Maya, on Amazon. My website is www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are also on Amazon. And my journalistic overview of the Maya 2012 calendar phenomenon, Maya 2012 Revealed: Demystifying the Prophecy, is on Amazon.

THE DECLINE OF MEXICO'S MENNONITES: FROM AG POWERHOUSE TO CARTEL COURIER AND FOREST PILLAGER

 

Mennonites in Campeche at Harvest (Photo Reuters)

In Cancun we'd often see Mennonites in straw cowboy hats hawking cheese wheels at downtown stoplights. Smack dab in the middle of a thorough-fare, young men in Bib overalls would stand fearlessly on the center line, waving their products as cars zoomed by on both sides. We later learned the Men-nonites had a long history with Mexico and the Yucatán stretching back to the early 20th century.

The Mennonites trace their roots to a group of Christian radicals who emerged during the Reformation in 16th century Germany. They opposed both Roman Catholic doctrine and mainstream Protestant religions and maintain a pacifist lifestyle. They emigrated to North America to preserve their faith.

In the 1920s a group of 6,000 moved to Chihuahua in northern Mexico and established themselves as important crop producers. In the 1980s a few thousand moved to Campeche on the edge of the Maya Forest which is second in size only to the Amazon. According to Global Forest Watch, a non-profit that monitors deforestation, the Maya Forest is shrinking annually by an area the size of Dallas. In Campeche, the Mennonites bought and leased tracts of jungle land for farming, some from local Maya. 

Burning Fields in Campeche

In 1992 Mexico legislation made it easier to develop, rent or sell previously protected forest, increasing deforestation and the number of farms in the state. When Mexico opened up the use of genetically modified soy in the 2000s, Mennonites in Campeche embraced the crop and the use of Round Up, a glysophate weedkiller, designed to work alongside GMO crops, according to Edward Ellis, a researcher at Universidad Veracruzana.

Higher yields meant more income to support large families. For the Mennonites, a family of ten children is not uncommon. They typically live simple lives supported by the land and choose to go without modern-day amenities such as electricity or motor vehicles, as dictated by their faith. But their farm work has evolved to use harvesters, chainsaws, tractors. While most Mennonite communities remain in Chihuahua, now another 15,000 Mennonites also live in Campeche.

Mennonite Girls in Cleared Field (Photo Reuters)

Presently the tide has turned on deforestation in Mexico and both ecologists and the government that once welcomed the Mennonites' agricultural prowess believe the rapid razing of the jungle by these new ranches is creating an environmental disaster. The Maya Forest is one of the biggest carbon sinks on the planet and the habitat of endangered jaguars, plus 100 species of mammals to which the jungle is home.

A 2017 study published by Universidad Veracruzana showed that properties cleared by Mennonites had rates four times higher for deforestation than other properties. Under international pressure to follow a greener agenda, the Mexican government has persuaded some Mennonite communities to sign an agreement to stop deforesting the land. But not all communities have signed such an agreement.  

In speaking to Reuters, a Mennonite school teacher in a pueblo on the edge of the forest stated that the agreement has not impacted the way they farm. The Mennonites have signed on an attorney who states they believe they are being targeted by the government due to their pacifist beliefs while other land destroyers are not bothered.

Between 2001 and 2018, in the three states that comprise forest growth in Mexico, 15,000 square kilometers of tree cover was razed, roughly the size of the country Belize. With changing weather patterns and less rain, harvests are smaller in general for all concerned, both Mennonites and the indigenous Maya.

The Campeche Secretary of Environment, Sandra Loffan, clocked in stating the Mennonites did not always have the correct paperwork to convert forest land to farm land. An agreement was signed last year, 2022, to create a permanent group between the government and Mennonite communities to deal with land ownership and rights, and disagreements that arise including those from locals stating the Mennonites are abusing logging rights.  

Typical Mennonite Buggy

But this is only one of the Mennonites' problems in Mexico. Ten years ago connections between the community and Mexican cartels were exposed when a mule pipeline from Chihuahua to Alberta, Canada, was discovered. In this unlikely alliance, the pacifist Mennonites were growing tons of marijuana for the cartels and shipping it north, smuggling it in gas tanks, inside farm equipment and cheese wheels. For background, in an old ABC interview, Michael LeFay, Immigration and Customs Director in El Paso, stated a Mennonite network emerged long ago. What began with marijuana expanded into cocaine smuggling. When customs officials at the U.S. border looked into a car and saw Mennonites, he explained, officials waved them through. Mennonites were a common sight at the border and frequent travelers from Mexico to Canada because many Canadians from Manitoba and Ontario have Mennonite family members in Mexico. 

Mennonite Man with Cheese Wheel

Though the Drug Enforcement Agency's (DEA) issued a statement decades ago that only a few members of the Mennonite community had links to violent cartels, facts proved them wrong. In the 1990s not all Mennonite families owned land; they fell on hard times. At the same time the tenets of their faith drew questions from a younger generation raised in Mexico where there was no legal age restriction to buy alcohol or cigarettes. Vices began to creep in. It wasn't uncommon, an ABC newscaster reported, to see young Mennonite teens drinking Corona and smoking cigarettes after a Sunday church service once their parents left the church parking lot.

Reports started to trickle in: a Mennonite man was accused of smuggling 16 kilos of coke across the U.S.-Canadian border in 2012. Jacob Dyck faced charges of conspiracy to import $2 million of cocaine and possession for purpose of trafficking.

Then along came the Canadian TV drama Pure, earning a place in Canadian pop culture about Mennonites connected to the cartels. But DEA agents were still trying to get their heads around it, tsk-tsking the outrageous idea that Mennonites had a corrupt streak. DEA Agent Jim Schrant was quoted as saying a "large scale marijuana and cocaine distribution group run by Mennonites with cartel connections seemed bonkers." 

Though Schrant was aware that a huge drug distribution group was operating in Mexico and shipping large quantities into the U.S. he believed it was being run by individuals only. Then along came the story of Grassy Lake, Alberta, a rural town of 649 souls where 80 percent of residents were Mennonites. In time the DEA got wise and outed the town as the distribution hub for an international weed and coke smuggling operation linked to the Juarez Cartel.

31-Hour Drive from Mexico to Canada

A widely publicized case against Abraham Friesen-Rempel, 2014, had the DEA intercepting 32,500 phone calls believed to be linked to Juarez Cartel drug activity. Although Friesen-Rempel played only a minor role as driver, he'd delivered 1575 pounds of pot for the cartels. Convicted of smuggling drugs, he received a 15-month federal sentence. And so on, and so forth.

It's believed that the cartels lean on the Mennonites because they share a common bond of anti-government sentiment. Staunchly private, the Mennonites shun government interaction and their fierce sense of privacy aligns them with the philosophy of the cartels. Also, for decades they never got a second look at the border. The perfect cover for illicit border crossings. 

So now, though the drug implications are tamped way down, the government is extremely dissatisfied with the deforestation done by their farming tech-niques. Mexico's President Andres Manuel Lopez is pressuring them to shift to more sustainable practices. The government plans to phase out glysophate by 2024 which would lower harvest yields and their incomes.

"That's a consequence all farmers, Mennonites and locals, might have to pay to save the environment," said Campeche's Secretary of Environment Sandra Laffon.

If you enjoyed this post, check out  Where the Sky is Born: Living in the Land of the Maya, on Amazon. My website is www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are also on Amazon. And my journalistic overview of the Maya 2012 calendar phenomenon, Maya 2012 Revealed: Demystifying the Prophecy, is on Amazon.

EXPLORER AND PHOTOGRAPHER ALICE DIXON ADDS THE MYSTIC INTO MAYA EXPLORATIONS

Alice Dixon LePlongeon

At 22 years old, Alice Dixon met Augustus Le Plongeon, a world explorer of antiquities, in London, in 1871. Le Plongeon, 26 years her senior, traveled to Europe after successful journeys to South America and California. His extensive explorations in Peru and Chile led him to London to study Mexican and Maya artifacts and manuscripts at the British Museum where they met. 

Considered an amateur archeologist, Dixon, a second generation photog- rapher, photographed ruins at Chichen Itza and Uxmal alongside her husband.

Alice Dixon's father, Henry, was a copper-plate printer who became a successful photographer and was recognized for his development of panchromatic photographic for his photos of London architecture. Alice learned the principles of photography from her father and worked as his assistant in his studio.

SPIRITUAL INFLUENCES

Another family member with a strong influence on Alice was her uncle, Dr. Jacob Dixon, who practiced spiritualism. Alice became involved in that movement at a young age, participating in seances at her uncle's home.

As for Le Plongeon, in Peru he studied earthquakes and explored the country's archeological sites, including Tinhuanaco which he photographed while trying to assimilate clues as to who the builders of that empire might have been. In combination with his own Peruvian explorations, he'd read the works of John Lloyd Stephens and Frederick Catherwood, explorers of the Yucatan in the 1840s, and came to believe that civilization had early origins in the New World and he began to form philosophies on the world's great civilizations.

A few years into his South American sojourn, Le Plongeon heard of the California gold rush and jumped a ship to partake in that historic event, spending several years in gold country where he speculated on land and became a surveyor. There he managed to earn thirty thousand dollars in profits, enough to fund his trip to Europe as well as future South American travels. 

In Europe he stumbled onto a new photographic technique that used paper instead of metal and urged the inventor to teach him the process. This would serve him well when uncovering Yucatecan ruins, enabling he and Dixon to document their discoveries. Their photos of Uxmal and Chichen Itza remain some of the best ever taken as they show the pyramid sites as they stood for eons, long before archeologists re-discovered them.

HONEYMOON IN MEXICO

Soon after meeting, Alice and Le Plongeon were married. For their honey-moon they set sail for Cuba then onto Mexico, where they planned to explore ancient pyramid sites. They landed in Progreso, Yucatan, in 1873. 

A bout with yellow fever for Alice dampened their arrival but Le Plongeon nursed her back to health. During her recuperation the two studied Yucatecan Maya and became acquainted with local scholars. They believed communicating with present day Maya was an important step to interpreting the past. Alice remained a champion of the Maya her entire life, and wrote about them long after she left the Yucatan.

Alice in Palace of the Governors, Uxmal

Their first visit to see pyramids was at Uxmal, forty miles south of Merida. They were awed by the size of the site and camped in the Governor's Palace, sleeping on hammocks. They both took photos, cleared the land to better see the site and were determined to return again later.

Camping at Uxmal

CHICHEN ITZA

The number one item on the Le Plongeons' bucket list was Chichen Itza. He'd heard from a local that a sacred codex was buried there in a building with many chambers and he believed he could further his eccentric theory of Maya world supremacism if he could locate the text. Their timing overlapped the Caste War of Yucatan, and Piste, the pueblo nearby, was overrun with Chan Santa Cruz Indians. Le Plongeon, determined to search for the desired text, asked local authorities to post soldiers at the site as security.

He located the building, could not locate the text, but the building's lintel contained numerous glyphs which he believed could further his theory. He took 500 stereoscopic photos of the hieroglyphs, and he and Alice traced a number of murals and made molds of them in bas relief.

QUEEN MOO AND PRINCE CHACMOOL

They fixated on the Upper Temple of the Jaguars near the ball court. It was 1875. Workers discovered a large slab with carved figures holding outstretched arms. Le Plongeon called it Atlantis. Murals on the walls depicted village life, war scenes and rulers in court. The explorer concluded this was a generation of Maya rulers whose totem was an eagle or macaw. He declared it a symbol of a Maya princess who he christened Queen Moo (Maya for macaw). Her brother he named Prince ChacMool, powerful warrior, a reference to jaguar in Mayan. This flimsy attempt at a scholarly decision became the basis for his Maya myth as the center of world civilization and placed him squarely at odds with fellow archeologists of the time. His Maya "myth" led to much derision and plagued him his entire career.

The fabricated myth about a Maya princess and her warrior king brother who had been forced to flee Egypt, bringing their philosophies of the Maya with them, seduced the two at-one-time prominent Maya notables. They were viewed as the Maya world's "new age" scholars due to this far-fetched belief and the theory branded Le Plongeon as an eccentric crackpot, earning him disdain from those in his field. 

Excavation of ChacMool at Chichen Itza

Yet in spite of his oddball theories, Le Plongeon discovered the famous statue, ChacMool, five feet long weighing hundreds of pounds, which is virtually synonymous with Chichen Itza and the ancient Maya. Originally spelled Chaacmool, Maya for powerful warrior, the word was misspelled as ChacMool through a mis-translation by one of his missives to a benefactor. The ChacMool statue was lauded by the American Geographical Society as a great archeological find. The Le Plongeons struggled to bring the statue to the U.S. to display in Philadelphia at the America Centennial Exhibition but the president of Mexico denied their request. 

In the meantime, they sent other Maya artifacts to the U.S. to display at centennial ceremonies but the objects arrived too late. And in another spate of bad luck, the photos Le Plongeon had labored over were stolen by another archeologist who claimed them for his own. Soon even their main benefactor would give up on their excursions. At times they found it difficult to find money to eat, so dire was their situation. 

"SURROUNDED BY ENEMIES"

"Surrounded by enemies, Remington always at hand, death lurking in every direction," Alice wrote in a letter to a friend in 1877, describing their predicament. The Mexico government had refused to pay them for the extensive work they'd completed in not only raising the incredible ChacMool artifact but in delivering it to the pueblo Piste. With this final blow, they picked up and moved on to other ruins—Mayapan and sites in Honduras.

Their travels continued and in 1884 the Le Plongeons left Mexico and settled in New York. There Alice focused on her writing, both fact and fiction. She became well known for a series of articles written for the New York Times and other publications in which she romanticized the Maya world. Her best known work was Queen Moo's Talisman. Both she and her husband lectured non-stop in Europe and the U.S. promoting the Yucatan pyramids and the Maya. 

Queen Moo's Talisman

In A Dream of Maya, by Larry Desmond and Phyllis Messenger, Desmond explains if history had been kinder to the Le Plongeons, it would have depicted an extraordinary couple whose lifelong work had not been fairly appraised. The book gives deep insight into their lives and their controversial views and document their hard-nosed earnestness and early pioneering excavations—from digging up pyramid sites to drawing architectural floor plans and tracing murals to keeping detailed photographic records.

A Dream of Maya by Desmond and Messenger 

Their extensive explorations were done under the duress of the Caste War, yet they persisted and came away with great discoveries. 

Augustus Le Plongeon died in New York in 1908. Alice died in New York in 1910.

If you enjoyed this post, check out  Where the Sky is Born: Living in the Land of the Maya, on Amazon. My website is www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are also on Amazon. And my journalistic overview of the Maya 2012 calendar phenomenon, Maya 2012 Revealed: Demystifying the Prophecy, is on Amazon.

MEXICO'S FIRST WOMAN ARCHEOLOGIST— ISABEL RAMIREZ CASTENADA

Isabel Ramirez Castenada

Isabel Ramirez Castenada was the first Mexican woman to work as an archeologist and anthropologist in Mexico. Born in 1879 in Milpa Alta, a pueblo not far from Mexico City, she studied to be a primary school teacher and worked in pre-school for a number of years.

In 1906 she received a scholarship and was part of the first generation of Mexicans to study archeology, history and ethnology at the National Museum of Mexico, (Museo Nacional de Antropologia) the only institution offering these courses at the time. In 1907 and 1908 she worked for Eduard Seler and later Leopoldo Batres in the National Museum collections, classifying and cataloguing over 10,000 artifacts. She worked as an assistant and also taught archeology till 1911 when she joined the International School of American Archeology and Ethnology. The school, established to conduct research, also trained Mexican archeologists and ethnologists. Isabel secured a scholarship from the Mexican government and Columbia University to attend, as well as paid leave from the National Museum.

Around this time she accompanied Eduard Seler and his wife Caecilie Seler-Sachs on archeological expeditions to Palenque and the Yucatan Peninsula. She conducted fieldwork and did surveying while studying the site. She also participated in various ethnological field trips to the surrounding area of Mexico City and carried out the systemic collection of ceramics in the Toltec and Nahua city of Culhuacan.

Isabel at Palenque, 1911 (Archives)

Proficient in languages, she wrote and spoke Nahual, though it's not known if this was her mother tongue or if she learned it as part of her studies at the National Museum. Being bi-lingual enabled her to carry out important ethnographic work in her village, Milpa Alta, as well as other indigenous Nahua villages near Mexico City. Her primary ethnographic work consisted of compiling indigenous stories and myths which she later transcribed and translated into Spanish. These folktales, titled Ten Folktales in Modern Nahautl, were published in 1924 by Franz Boas, a mentor to Isabel who became known as the father of modern anthropology. 

The titles she translated were The Old Man of Teutli and the Rabbit, The Squirrel and the Prairie Dog, and The Fox and the Coyote. They read like Aesop's fables, usually with a moral at the end.

When the Mexican Revolution began, the International School closed down and the director left the country. Isabel was designated to secure the collections and transfer them to the National Museum. After the Revolution she remained in the museum's folklore section and became its head in 1918. Unfortunately the position lasted just one year due to lack of funding. She would not return for 20 years.  

Little is known about her during those years but on returning in 1936, she joined the education department, devising courses on archeology for teachers. Following this she continued to work for the museum in low-paying positions, mostly from her home due to poor eyesight.

Like other women in the field of archeology before the Revolution, Isabel had to fight for her place at the table, pushing boundaries to make room for her to work or study in the male-dominated emerging field.

Unlike other women who made up the Mexican archeological field, Isabel was born, raised and educated in Mexico which gave her a leg up, even though her family did not come from wealth. She had no affluent patrons supporting her work but despite challenges, she did valuable work, and became well known for compiling and analyzing indigenous knowledge and stories from Nahua communities.

Isabel Ramirez Castenada, 1908

She authored three papers of original research on the pre-colonial carved stones from the archeological and ethnographic collections at the National Museum and presented her research at the Tlalnepantla Parish church. These were on the folklore of Milpa Alta, traditional medicine, and superstition in the markets of Zumpango.

For decades her contributions in the development of archeology and anthropology were overshadowed due to criticism from male colleagues, especially Manuel Gamio. Though the discourse for the falling-out between Gamio and Ramirez is not clear, it appears it was based on a famous excavation in 1912 at a brickyard near Atzcapotzalco. Gamio, working for Boas as was Ramirez, originally outlined a document outlining the work and Ramirez followed up and elaborated on it. As the excavations continued to be carried out, dissertations were produced but apparently Gamio felt they were poorly published with mis-spellings that he blamed on Ramirez. At the same time, another excavation took place and a substantial collection of ceramics was found by Ramirez. Ramirez's accounts of both excavations were written up and as her find had been larger than that of Gamio, her accounts influenced the sequence that formed the basis of the Valley of Mexico chronology for years to come. Though never stated, Gamio may have felt slighted and retaliated by trying to discredit her achievements.

Shortly afterwards, while her group studied indigenous stories, they discovered that strong Spanish influences appeared in the phonetics. A common goal emerged to collect as much folklore and phonetic info as possible in order to compare both Spanish and Indian sources. Fellows threw themselves enthusiastically into the research and with Ramirez's understanding of Nahuatl, she became an integral part of the project, making contributions to the folklore from her native Milpa Alta. These investigations were one of the first attempts by anthropologists to deal with the problem of acculturation and its impact on New World cultures, a theme that would dominate the field in the 1930s. 

Even with her 20-year absence mid-career, Ramirez's star shines brightly as the first recognized woman archeologist in Mexico.

If you enjoyed this post, check out  Where the Sky is Born: Living in the Land of the Maya, on Amazon. My website is www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are also on Amazon. And my journalistic overview of the Maya 2012 calendar phenomenon, Maya 2012 Revealed: Demystifying the Prophecy, is on Amazon.