Jon Roth’s blog

89 Days in Mexico: Reflections

nobody@vox.com(Jon Roth) — Tue, 06 May 2008 05:13:26 -0700

It has been weeks since I last looked at Vox, but it gave me time to reflect on all that I witnessed in southeast Mexico. Before coming here, I went to Acapulco in the southwestern state of Guerrero almost 9 years ago. Acapulco is a very touristy area like Cancún, so I didn’t see much beyond the hotel or the city. How do you immerse yourself in that situation? It’s simple – you don’t. I remember talking with a friend prior to the trip about studying abroad in Mexico, and he jokingly replied, “That’s not abroad”. Traveling through four states (minus Tabasco, which we passed through for ten minutes between Campeche and Chiapas) and practically living on the road gave me a chance to see Mexico beyond the resort.

The experience was incredible and I gained much from it. It was incredible to see the contrasts between towns and cities in the states of Yucatán, Quintana Roo, Campeche and Chiapas. Certain places were very cosmopolitan, especially in Mérida (Yucatán) during our first five weeks and Puerto Morelos in Quintana Roo during our spring break. Mérida exhibited many signs of outside influence with its Wal-mart, fast-food chains, and European-style buildings. Puerto Morelos had a huge expatriate community, which made sense for a resort area, but was not quite at the level of Cancún. The beach at Progreso near Mérida was more touristy than the fishing villages of Río Lagartos and Celestún. San Cristóbal, our final city, retained much of its historical and cultural aspects without completely giving into globalization. Conditions were rugged in the biocultural reserve of Kaxil Kiuic and at La Selva Lacandón, but they gave us the opportunity to see amazing places that would be hard to access otherwise such as Uxmal, Loltun, and Bonampak to name a few. The pyramids and the ruins became more impressive as the trip progressed, and the habitat changed from the karst topography in the Yucatán state to gradually having denser forests down to Chiapas. Seeing and learning about the ruins of Calakmul (Campeche) and Palenque (Chiapas) set amongst the dense tropical forests are memories that I’ll never forget. Chiapas was the most beautiful state we visited, but has the paradox of being one of the poorest states in Mexico, which affects mostly those of indigenous descent. I remembered my research on the EZLN a semester before and could figure out where their angst came from. If I could talk about everything, I’d never stop writing.

Another aspect of me that changed was my ability to communicate in Spanish. I took Spanish for years in high school and college, but you can only get so much out of the classroom. The first weeks in Mérida were intimidating for this reason. Additionally, the people here talked fast (I thought so) which made it hard for me to process information. By the time I left San Cristóbal (where it was easier for me to communicate), I felt more comfortable speaking Spanish. I’ve been able to order at restaurants, use buses or taxis, send boxes to the U.S., and see a doctor in San Cristóbal. I guess those are signs of progress, but I hope to maintain the language months or years after the trip.

The weeks since the trip were a nice change of pace, but still awkward. We got used to doing so many activities during the 89 days in Mexico and seeing amazing places. It’s hard to peel me from the computer since I look at the photos for minutes or hours. I feel happy to be back, but restless at the same time after getting readjusted to having fewer things happening at home and not being around everyone I got to know. Who wouldn’t feel this way?

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Week 13: Palenque Rojo (4/2/08)

nobody@vox.com(Jon Roth) — Tue, 06 May 2008 05:12:39 -0700

On the night before flying back to the U.S. we went to a theatrical performance named Palenque Rojo. The tagline to the show was “Passion, music, dance and myth”, and the show blended these four elements phenomenally. This focused on the ruler Kan Xul II (aka K'inich K'an Joy Chitam II), who was the son of Pakal the Great and brother of Kan Balam II. He ruled Palenque in the early 8^th Century until being defeated in battle with rival kingdom Toniná (ruled by K'inich B'aaknal Chaak) and imprisoned later. The show depicted his early prominence, battles with rival kingdoms including Toniná, and his defeat and torturous imprisonment. Since they spoke only Mayan during the show, I had to learn this via pamphlet earlier. Additionally, there were actors dressed up as animals representing the time before the construction of Palenque, references to the Hero Twins from Mayan mythology, and two explorers analyzing hieroglyphics at various intervals of the history and myth about Kan Xul II. Musicians outside of and on stage played traditional instruments such as drums and wind instruments throughout the show, and the Mayan costumes were elaborate and almost similar to the fancy Aztec costumes depicted in historical accounts. The use of lights and darkness greatly enhanced the play, making certain situations darker or mysterious. The audience was up close to the action as warriors danced or battled one another and as Kan Xul II faced many beasts in his personal hell in prison. The costumes and props were elaborate, such as a giant skeletal figure held together by actors with strings and poles representing one of the beasts Kan Xul II dealt with during his imprisonment. These features mixed well with the mythology of the story, making the performance fun to watch. Even though this was my only exposure to Mexican theater during the trip, I highly recommend this performance.

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Week 12: Modern Mayan Communities

nobody@vox.com(Jon Roth) — Tue, 06 May 2008 05:08:14 -0700

Chamula and Zinacantán (3/25/08)

We visited the towns of Chamula and Zinacantán to see how the modern-day Mayans live. Chamula’s inhabitants mostly speak the Tzotzil dialect of the Mayan language, and they practice a mixture of Catholicism and the pre-Hispanic religions. At first, we came across a graveyard with a chapel and later visited a church. Cameras were forbidden in both places (especially inside the church), so I hid my camera to prevent it from getting smashed. Inside the church, there were depictions of various apostles and virgins, candles, and pine fir covered the floor. Worshippers played instruments such as accordions and others chanting their prayers. The green cross representing the sacred Maya tree was present in both locations and were decorated with pine fir. There is a very strong religious presence here. In order to gain a high position, a member has to dedicate time and resources to the community. Everyone here practices the Mayan-Catholic faith, and apparently one who does not follow suit must leave town. Aside from religion, Chamula is well known for agricultural products, especially wool. You could tell someone was from Chamula judging by the black wool they wore. Women had skirts and men had vests or ponchos made of such material. After wandering around a bit, we headed towards Zinacantán

We drove and walked amongst the hills to the town of Zinacantán, which according to our guide means “Place of the Bats” in Nahuatl. Zinacantán was another agricultural town like Chamula, but specialized in flowers grown in greenhouses and textiles. We visited another church and looked at the various depictions of apostles and Christ. Our guide mentioned that the Mexicans used the Virgin of Guadelupe, a darker rather than a white-skinned holy figure, to unite Mexicans (of Spanish descent) under the cross in their fight for independence from Spain. While Zinacantán had a religious presence, the atmosphere seemed more evident in Chamula. After visiting the church, we entered the house of a Mayan family which weaved brilliantly-colored fabrics of red, blue, pink and other colors. It must take many hours or days to complete such beautiful cloth. There was also a mother and daughter making tortillas out of cornmeal and cooking them over a fire. That also takes a long time to do, and good luck keeping your fingers from burning. Fillings included salsa, cheese, beans, and grounded seeds from squash or pumpkin (don’t recall). Those were the best tortillas I ever ate. To top it off, some of the students were bold enough to taste a type of Mayan liquor called posh. I didn’t try any since I was on medication, but it sounded like an acquired taste like tequila. Afterwards, we spent some time buying fabrics before heading back to San Cristóbal.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Chiapas/San%20Cristobal%20de%20las%20Casas/Chamula/

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Chiapas/San%20Cristobal%20de%20las%20Casas/Zinacantan/

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Week 11: Holy Week Festivities (Plus Easter)

nobody@vox.com(Jon Roth) — Sat, 29 Mar 2008 19:37:46 -0700

The Judases Shall Burn (3/22/08)

There were a series of events during Holy Week, which takes place between Palm Sunday and Easter Sunday. I went to few due to various illnesses sustained since a rafting trip in La Selva Lacandón weeks earlier. On the Saturday before Easter, Aakash and I went to a square near the Cathedral of San Cristóbal to look at the various piñatas labeled Judases that would be set ablaze during the night. The piñatas depicted sources of controversy in Mexico and the world. The first one was of Hugo Chávez in military apparel and bearing a rifle with an autographed photo of former Cuban President Fidel Castro (why would that surprise you?). I figured it would have been President Bush in that position, and that there would be more sympathy for Chávez in San Cristóbal due to the left-wing atmosphere in the city. However, Chávez has angered a fair share of people and his law reforms (especially one that allows him to rule indefinitely) make his presidency look like a dictatorship. Another set of piñatas included one of Mexican President Felipe Calderón and a tank of Pemex gas, showing outrage with Calderón’s privatization of the gas and oil reserves in Mexico which does not benefit everyone in the country. Next to that Judas was one with an environmental perspective. There was a skeleton next to a doctor holding a small globe next to a patient, indicating a bleak future for humanity as people come up with technological innovations at the expense of the planet’s limited resources. On the left of these figures was a globe with multiple knives stabbing it, each one representing environmental issues including overpopulation, toxic gases, deforestation (especially attributed to slash-and-burn practices), and improper garbage disposal. The other half of the globe was covered in skull and crossbones and looked like a bomb ready to explode at any moment. Additionally, there was a set of piñatas representing conflicts with the North American Free Trade Agreement (NAFTA) aka Tratado de Libre Comercio (TLC). One set depicted a local farmer and his cow being crushed by the initials TLC above an ear of corn, showing how the local farming communities suffer from competition with cheaper agricultural exports (which form 40% of agricultural products in Mexico). The other set showed a truck representing TLC and a foreign farmer riding a wagon to meet the truck. The text below mentioned how the poor farming communities of Chiapas suffer in response to TLC, and as many as 17 million out of 24.5 million in the rural areas live in extreme poverty without a future provided by TLC. At approximately 10:00 PM, crowds gathered to watch individuals set the manifestations of controversy on fire. All except for the Chávez piñata exploded with incredible displays of fireworks, which caused ashes to fly and generated an incredible amount of heat and smoke. At certain points, I ducked or people backed away due to the fireworks shooting in random directions or the sheer noise. It almost felt like the Apocalypse was near. After the sparks flew and the fires settled down, we all went our own ways. They did set the piñatas representing polemics ablaze, but when will the real Judases be successfully confronted?

Easter Sunday Parade (3/23/08)

Easter in San Cristóbal did not consist of egg hunts and baskets of candy commonplace in my early childhood. Today, Aakash and I went with our host family to watch a parade coming down the street of the Instituto Jovel (where we take our Evolution class). Many residents gathered along the sidewalks to observe the festivities. We first saw mariachis walking together and playing guitars and an accordion. Various groups danced or played drums and brass instruments in the street and there were individuals walking on stilts, which must have been difficult on the uneven roads. Floats passed by with beauty pageant contestants who threw candy and toys into the crowd. Commercialism was evident, especially with a float representing the beer company Sol and Volkswagen cars advertising the latest Fast and the Furious film. I never saw a parade for Easter back in the States, but this one reminded me of the Thanksgiving parades in New York City shown on television. The Easter parade of course was less crowded than the Turkey Day Festivity in NYC, but both bore elements of the respective holidays as well as material aspects in their respective cultures.

Bullfighting: An Unsettling Spectacle (3/23/08)

After watching the Easter parade and sitting down to lunch, I watched a bullfight with Aakash, Caitlin and Ashley as well as other classmates. We were in a decent mood prior to the match, but that changed halfway through observing the fights. I remember Hugo mentioning in Tecoh that Mexican and Spanish bullfighting were controversial due to accusations of animal abuse, while Portuguese bullfighters on the other hand did not kill the bulls. By 4:30, the stadium was packed with enthusiastic viewers. The bullfighters all wore elaborate clothes, and two of the three horsemen wore protective padding and wielded long spears. Their horses were also well padded, with blinds over their eyes to keep from panicking upon the sight of a raging bull. They clearly had the advantage over the bull facing certain death. In the hour we stayed, there were three bulls that each faced 20 minutes of hell. After the third match, we decided to leave halfway through the event.

The first match consisted of a lone horseman (lacking padding) facing a bull with additional bullfighters with red or pink flags for support. The bull had a ribbon marking its heart, where the fighter tried to aim his spear. The bull was continually stabbed by small decorated spears over the next 20 minutes, accumulating as many as five or six while bleeding and having men with flags trying to draw its attention. At one point, the bullfighter forced two weapons into the back of the bull, though he tried to aim for the heart. Eventually, the wounds inflicted upon the bull were two much and the animal flopped to the side. A man with a knife arrived to the dying creature and fatally stabbed it in the neck. A truck dragged the bull by rope out of the ring, and several men shoveled up the blood from the dirt. Some of my friends couldn’t bear to watch, and I couldn’t blame them. The next two fights were no easier to watch. Both bulls were double-teamed by the padded horsemen in their respective matches and were stabbed by multiple spears. The blood ran all over the shoulders and dripped down to the hooves of the bulls, which then faced a bullfighter wielding a red flag and a rapier-like weapon. These fighters displayed much finesse as they managed to spin and dodge the bull at the last minute, making it look easy. Later on, the fighters tried to aim for the heart as they forced the rapier into the body of the animals. After chasing pink flags and bleeding from the attacks, the bulls stumbled and fell to their sides and kept squirming until a man finally stabbed them in the neck as spectators cried in Spanish “Kill it!” We heard that there were three more matches, but my three friends and I felt that we saw enough.

Bullfighting is definitely an acquired taste not for the faint of heart. This sport is a mix of finesse as well as bloodshed. If I grew up watching such an event or was a hunter, I probably would have been desensitized to what unfamiliar spectators may see as gruesome. I’ve seen fish hacked and gutted in the past, but that was tame compared to what happened in the ring. While not traumatizing, it was still difficult to watch.

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Week 10: Welcome to San Cristóbal de las Casas, aka Zapatista Territory

nobody@vox.com(Jon Roth) — Sat, 15 Mar 2008 11:24:23 -0700

After 12 days at Kiuic, six days at Puerto Morelos, four days in La Selva Lacandon, and eight days at five other hotels throughout four states (Yucatán, Quintana Roo, Campeche and Chiapas) since we left Mérida, we are finally in one place for the duration of the program. We drove eight hours through the mountains from the rainforests of Lacandón to the pine-oak forests surrounding our final destination, San Cristóbal de Las Casas. Driving through the country side was like a roller coaster ride, but not remotely as bad (I tend to avoid roller coasters). Our time in this small city can give us another perspective on life in Mexico.

I’ll provide some background information on Chiapas leading into San Cristóbal, which I learned about when doing a project for my Spanish class last semester about the Zapatista Army of National Liberation (EZLN). This southern state is one of the most beautiful places in Mexico with mountains, rivers, waterfalls, and forests. Additionally, there are vast resources such as hydropower, coffee and timber. However, there is a paradox. Chiapas is one of the poorest states in the country, and the indigenous people especially have difficult lives as they lack access to adequate housing, medical care and food. The marginalization persisted for 500 years since the Spanish arrival to the New World, and the situation reached its boiling point upon the rise of the Zapatistas in the late 1980s and early 1990s, who demanded justice for the indigenous and poor people of Mexico. Another controversy that arose was the North American Free Trade Agreement, which would have led to cheaper agricultural imports outcompeting locally produced crops. Under Subcomandante Marcos, disenfranchised indigenous people and poor farmers under the EZLN took up arms on New Year’s Day in 1994 and seized several cities including San Cristóbal before being stopped by the better-equipped and better-trained Mexican Federal Army. Even though no major battles existed between the two after a truce arose, the EZLN and the Mexican government struggle to reach a compromise for accommodating those who are still left in the dust. The Zapatistas have left quite an impression, which was easy to see in the bus ride as we passed buildings and signs with pro-EZLN propaganda as well as graffiti in the city itself. However, there are mixed reactions about the Zapatistas and Subcomandante Marcos. Are they Robin Hood-type revolutionaries or terrorists with a lost ideology and nothing accomplished? You decide.

The first couple days in the city have been fine. My host parents, Juana and Jorge, have been incredibly hospitable and accommodating to me and my housemate, Aakash. While their house is not quite as elegant as some of the places in Mérida, it is very humble and there have been no problems. The city is fairly safe despite the past conflicts, though you still want to be careful at night and with pick-pocketing. However, Aakash and I had no brush with lawlessness.

I spent some time reflecting on Mérida and comparing it with San Cristóbal de las Casas. This city is smaller than Mérida – if you go far enough, you will end up in the outskirts in no time. Mérida was more cosmopolitan with its Walmart, Burger King, and French-, German- and Italian-style buildings. When I spoke with the Dawleys, they also mentioned that there were more vegetable-based dishes than in Mérida, where meat was way more common. Life here seems to flow at a more easy-going pace than our first city during the trip, and people seem to speak slower here than in Mérida. This makes me more comfortable when communicating, but don’t call me fluent. This sort of reminds me of home in a way. In New Jersey (where I live) and nearby New York, many people brake for nobody when speaking. If you hear the traffic and weather reporters on the radio, you wonder how they talk at rapid-fire speeds without tying their tongues into knots. If you go further north, west or south, people tend to speak more slowly. You can say that about any place you go, but I couldn't help but notice this trend. I guess it’s just a reflection on the pace of life

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Chiapas/San%20Cristobal%20de%20las%20Casas/

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Week 9: The Lost Cities of the Jungle Part II – Chiapas

nobody@vox.com(Jon Roth) — Sat, 15 Mar 2008 11:21:07 -0700

Palenque (3/5/08)

A day after we arrived in the state of Chiapas, we wandered amongst the ruins of Palenque which are now surrounded by rainforest. The origins date back to the Early to Middle Pre-Classic, but little architectural evidence aside from the Forgotten Temple (aka Templo Olvidado, which was constructed in 200 BC) exists to prove this. Palenque means “fortress” in Spanish, but its Mayan name was Lakam Ha, or “Big Water”. That name fits the nature of the site, as there are 10 months of rain and 26 creeks along with 18 aqueducts were found here. Like its rival Calakmul, Palenque had sufficient water to channel unlike the sites in the Yucatán state. Palenque has an architectural style of its own, so categorizing Palenque would be difficult. Some of the tombs within included those of a high-ranking captive from Calakmul which was covered in jade pieces, and the Temple of the Red Queen was the tomb of the great king Hanab Pakal’s mother or wife and the body was covered in cinnabar.

Pakal was one of the greatest rulers of Palenque, who started his reign at the age of 12 in 615 AD and ruled for 68 more years until his death. His rule deviated from the royal bloodline since he acquired the royalty from his mother. The construction or renovation of many buildings such as the Temple of the Inscriptions (bearing over 620 inscriptions and nine levels representing Xibalba) and El Palacio took place under Pakal. The inscriptions focus on his birth, death, and connection to the deities. His tomb, which now resides in a museum a short distance from the ruins after Alberto Ruz Lhulier’s discovery in 1952, bears an image of Pakal descending from the heavens to Xibalba, and rising as the Maize God in front of the sacred ceiba tree. The sarcophagus also contained many pieces of jade and stucco masks. Pakal’s tomb serves as a great example of political manipulation, as he tried to build himself as a figure attaining demigod status. His son, Kan Balam, continued what his father started and eventually inserted himself into the mythological and political imagery. Other buildings that Kan Balam contributed to were the Temple of the Sun (representing warfare, death, captives, the jaguar and the sun), the Temple of the Cross (representing the celestial realm, the ceiba and double-headed serpent), and the Temple of the Foliated Cross (representing earth, life, and maize). The change in the royal lineage represented a golden era in Palenque’s history.

Palenque was one of the most impressive and beautiful Mayan sites. The buildings and inscriptions were vivid and ornate, and unlike the other sites we visited. It was interesting to see how far leaders like Pakal went to legitimize themselves through the use of inscriptions. This site stands like a jewel in the middle of the tropical forest.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Chiapas/Palenque/

Bonampak (3/6/08)

A day after visiting Palenque, we traveled to Bonampak after settling into the nearby La Selva Lacandón reserve. This is a smaller site in comparison to the larger cities such as Palenque, Yaxchilán, and Calakmul. Sylvanus Morley came up with the name Bonampak while unsuccessfully finding a Mayan word to refer to the murals. The city dates back to 200 AD, though the peak took place in the Late Classic. At one time in 746, Bonampak and Yaxchilán and subjugated the metropolis of Lacanhá, which is 10 km away. One of the greatest leaders of Bonampak was Chaan Muan II (776-792 AD), who was credited with major constructions such as that of Stelae 1 through 3 in the Great Plaza and Acropolis. On Stela 1, there is an image of Chaan Muan II with the Maize God and the witz (mountain) monster, representing potential attempts at legitimization. The second and third stelae represent his mother and wife and his captives respectively. The largest building is Structure I which has an extensive yet unfinished collection of murals. The murals were incomplete after Yaxchilán’s conquest of this smaller city. The first room on the left depicts the heir designation process. The middle room represents war and the prisoners that were beaten and had their fingernails torn out after defeat. The last room displays celebration of the birth of Chaan Muan II’s son, who never came to power later in life. Even though they were slightly faded, they still maintained their red and blue pigments. The murals were able to last as long as they have because of a layer of calcium carbonate, but the removal of such material made the paint more sensitive to light. While Bonampak was small compared to other sites, this city seemed to compensate for size with its artistic aspects.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Chiapas/La%20Selva%20Lacandon/Bonampak/

Yaxchilán (3/7/08)

Yaxchilán was the final Mayan site we visited. Like Palenque, Yaxchilán was completely surrounded by forest but the buildings were more spread out than at the former. There were many stelae similar to Calakmul but unlike Palenque, and some of the structures had elaborate roof combs. The city reached its peak in the Classic Period and was abandoned by 900 AD, and was frequently at war with other states. There is an extensive assortment of lintels throughout the structures and stelae of Yaxchilán, many of which were constructed under two major rulers, Itzam-na Balam II and his son Bird Jaguar IV. Itzam-na Balam II was responsible for the formation of the Ballcourt between 742 and 746 AD as well as other buildings in the Gran Plaza. However, many of the inscriptions we found seemed to place an equally or heavier emphasis on Bird Jaguar IV. Edificio 12 had as many as 8 lintels with hieroglyphics, though all except for three are in the Museum of Anthropology in Mérida and in a British museum. Some of the lintels, such as Lintel 10 in Edificio 10, are not completely translated. In the same building, Lintel 30 depicts Bird Jaguar IV trying to establish his own link to the god Kawill, and Lintel 31 possibly shows him undergoing a fire ceremony to prove his worth. Many of the lintels display this leader as having seized 20 captives in his rule. He also tried to establish a connection to the sun god in Stela II, and is depicted as collaborating with a lesser noble (or sajal) in Lintels 2 and 3 in Structure 33 and Stela 1. This boils down to a similar trend seen in Palenque with Pakal and Kan Balam and Yuknoom the Great in Calakmul, which is one of legitimization leading to propaganda by boosting ones’ image.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Chiapas/La%20Selva%20Lacandon/Yaxchilan/

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Weeks 8 and 9: The Lost Cities of the Jungle Part I – Campeche

nobody@vox.com(Jon Roth) — Sat, 15 Mar 2008 11:20:18 -0700

Becán and Chicanná (3/1/08)

Today’s trip to Becán and Chicanná in the state of Campeche marked our first visit to a Chenes and Rio Bec-influenced zone. Becán means “moat” in Mayan, which coincides with the extensive 38-foot high moat present throughout the site constructed on a limestone outcrop. The moat never permanently held water, so it could have been used for defense, drainage or waste disposal. Major archeological advances started with the Carnegie Institute in 1934 and continued with important figures such as William Andrews IV (who worked here between 1969 and 1971 with pottery and the actual buildings) and William Andrews V in the later 1970s. Becán’s occupation dates back to the Middle Pre-Classic in 550 to 50 BC, and construction continued as late as 730 to 830 AD (Late Classic). Like Palenque and Tikal, the city was attacked by the nearby superstate of Calakmul. Some characteristics of Rio Bec style include structures with two false towers, stairways with non-functional structures, and rounded corners on the outside of buildings. The two false towers, as evident in the Structure I (Terminal Classic), stood 50 feet high. Another important building constructed around the same time was the Circular Altar, which was used to worship the wind deity. Within the same complex was Structure 2, which had a residential area on the bottom and a pyramid at the top. Like at Acanceh and Mayapán, stucco masks were present. There was one such mask behind glass at Structure X, which dates back to 600-750 AD. Like many of the other archeological zones, there was a ballcourt. The carvings here depicted gods in celebration and the life-and-death cycle. The court is aligned with the Cardinal Points but lacks markers or altars, and archeologists speculate that the rings were made of wood rather than stone.

The next Río Bec site was Chicanná, which dates back to 450 AD and in Mayan means “House of the Mouth of the Snake”. After centuries of abandonment, Jack Eaton and Tulane University discovered the site in 1966. Similar to Ek’ Balám and Chichén Itzá, Structure II had a huge monster mask in the middle entrance. Structure II, originally the home of a high official, corresponds with the Cardinal Points and was important for worshipping the sun as well as the god Itzamná. There used to be stucco cover here, but now only glyphs are present along with red paint. Structure I had six rooms and two false towers, and was used for political and religious purposes. The city’s highest building was Structure XX (850-1000 AD), which like many other structures was oriented with the Cardinal Points. There were two levels containing fifteen rooms, four of which were on the top level. Like Sayil, Chichén Itzá, Uxmal and other sites, the corners of the building contained stacks of zoomorphic masks. The top of the structure bore a roof comb which resembles that of Structure 33 at Yaxchilán, which contains carvings of important deities and leaders. Chicanná looked smaller in size compared to Becán, but was equally impressive in regards to its aesthetic values.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Campeche/Xpujil/Becan/

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Campeche/Xpujil/Chicanna/

Calakmul (3/2/08-3/3/08)

The third and last site visited in Campeche was Calakmul, one of the largest and most impressive Mayan cities. Calakmul was originally known as Oxtaetun, and the kingdom was named Kaan (“Snake”). Only Tikal or El Mirador (Guatemala) could match Calakmul’s eminence. Tikal and Calakmul have been at odds with one another dating to 562 AD, under Calakmul’s ruler Sky Witness. Palenque was another rival, which Calakmul’s then-ruler Scrolled Serpent battled twice after 575 AD. Under Yuknoom the Great from 636 to 686 AD, Calakmul experienced a time of glory, associating with many cities in the Petén region and conquered Palenque and its foe Tikal (under Nuun Ujol Chaak) in 657. Yuknoom the Great was able to accomplish this by allying with Dos Pilas, an enemy of Tikal, and their influence extended to states including El Perú and Piedras Negras. Later on, Tikal enacted vengeance against then-ruler Yuknoom Yich’aak K’ak’ (Fiery Claw) in 695, holding off Calakmul’s invasion and possibly killing their leader. After that, Calakmul never recovered and associated more with Río Bec cities. Even if many impressive structures came after Tikal won, Calakmul was no longer the force it used to be and rule became decentralized by 830 AD.

The site spans 25 km² and contains 100 to 150 buildings in addition to 6,000 platforms, chultunes and temples. As many as 50,000 people could have lived here during the city’s peak in the Late Classic. While the city would have been huge then, it is now completely surrounded by tropical evergreen forest. Unlike the cities of the Puuc and Northern Yucatán, water was not as much of an issue. Instead of using chultunes, Calakmul used five reservoirs including a nearby lagoon. The earliest date came from Stela 114, which was 435 to 453 AD. Occupation took place from 550 to 900 AD, and was more densely packed than Tikal. There were structures that dated back to the Pre-Classic, but were built over by other structures. Calakmul was rediscovered by Sylvanus G. Morley and the Carnegie Institute in 1937 after centuries of abandonment. Stela 114 was one of 117 stelae found by the Carnegie Institute between 1932 and 1938, more than any other Mayan site. The last stela dates to 790 AD, coinciding with the site’s downfall. One of the highest structures is Temple II, which stands 45 m and provides a view of Guatamala to the south. Structure III contains the temple of an Early Classic ruler, who was a 30-year old male covered in textiles, pottery, stingray spines (for self-sacrifice), pearls, jade, shells, and mosaic masks. The last known burial was that of Fiery Claw in 695, and the first royal couple dated back to 623 AD in Structure V.

Few sites could measure up to with Calakmul. The number of artifacts found and its sheer size make Calakmul one of the most impressive sites. It will be neat to compare and contrast this superstate with future sites we will visit such as Palenque, Bonampak and Yaxchilán.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Campeche/Xpujil/Calakmul/

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Weeks 7 and 8: Quintana Roo

nobody@vox.com(Jon Roth) — Sat, 15 Mar 2008 11:19:43 -0700

Tulúm (2/22/08)

Instead of visiting Cobá as planned, we traveled to the East Coast site of Tulúm in the state of Quintana Roo. In the Mayan language, Tulúm means “Stinky Dirt”, which refers to the smell from the mangrove wetlands. While the Toltec-influenced site overlooking the Caribbean looked fairly small, the city held as many as 300 along with an additional 5,000 to 7,000 inhabitants behind the walls. This city was constructed around 925 AD and witnessed its collapse in 1525. Initially, the Spaniards tried to reach Santo Domingo but could not due to a hurricane. Geronimo de Aguilar and Guerrero both saw the city in 1511 prior to its collapse four years later, and now we only see 25% of what is left of Tulúm as well as 49 temples that remain to be restored. Stephens and Catherwood visited this site around 1848, and the Carnegie Institute in Washington DC became involved in the restoration process. Some of the important temples include the Temple of the Cenote, which now has a near-dead cenote with barely any water. At the Temple of the Wind, there is an opening nearby that lets light through on June 21, corresponding with the summer solstice. Some of the buildings here, such as the Temple of the Descending God, were slanted in the uneven terrain near the coast. Like the Temple of the Wind, the Temple of the Cistern also was constructed in relation to the sun. This building faces east to honor the rising sun. Similar to Mayapán, there is a structure with paint residues, but are ultrasensitive to light.

This was a small site with an impressive view of the ocean, though it was like a mini Chichén Itzá. The Toltec influence was evident along with a heavy tourist atmosphere. There were many gift shops and restaurants with Mayan themes as well as a trolley, but the vendors did not sprawl out everywhere like in Chichén. While it was interesting to see the city and the sea, it can be tough to appreciate with continuous flows of people. Tulúm has the combination of an incredible view of the sea to go along with a short distance from Cancún – nothing like that will remain uninhabited for long. I guess after Chichén, this seemed like nothing in comparison. I remember reading in one of my Mexico guides to expect big crowds, so I tried my best to appreciate what I saw and tune out the distractions.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Quintana%20Roo/Tulum/

Sian Ka’an/Muyil (2/29/08)

Today consisted of a visit to the Post-Classic site of Muyil within the Sian Ka’an Biosphere Reserve, in the state of Quintana Roo. In Mayan, Sian Ka’an means “Entrance to Heaven” and Muyil means “Place of the Hills”. Muyil was the largest of the East Coast Mayan cities spanning 1,002,000 square acres, but not all of it has been restored. One of the major features within the reserve was the extensive network of canals created by the Maya people in the area. The canals were used for trade amongst the cities amongst the mangroves and the Caribbean. A major feature of the archeological site was the Petén-style Castillo, which stands 17 meters in height. As many as 264 ornamental offerings were found during excavation, which includes objects made of obsidian and jade. At the top of the Castillo was a round temple and altar, representing the sacred ceiba tree. On the back of the temple were carved images of wading birds used to represent celestial beings. Another equally important building was Temple 8, also known as the Pink Palace. This was constructed from 1250 to 1550 AD in the Late Post-Classic. The Pink Palace still has its stucco and paint residues preserved, though they are increasingly sensitive to light. Paintings were also present at Estructura 7H-3 near the site’s entrance. Within the area stood buried pyramids from the Post-Classic and Late Classic. Like Tulúm and Sayil, archeological expeditions revealed the presence of descending god imagery representing the fall from the celestial realm. Like with many of the other sites we observed, it was interesting to see how much of the structures and art were still present after centuries of abandonment.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Quintana%20Roo/Bacalar/Sian%20Kaan/

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Quintana%20Roo/Bacalar/Muyil/

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Weeks 6 and 7: Out of the City and into the Puuc

nobody@vox.com(Jon Roth) — Sat, 15 Mar 2008 11:18:47 -0700

Kaxil Kiuic (2/10/08 - 2/22/08)

After driving through uneven terrain from Mérida, we arrived to the private biocultural reserve of Kaxil Kiuic in the Puuc region on February 10. The next day consisted of an orientation hike of the area with the expatriate and anthropologist James Callahan, who lived in the Yucatán for many years. The area receives $40,000 for the archeological zone, and the archaeologists work together with the local communities. While the zone is relatively unknown to the public, the people in charge of the reserve do not want it to become overwhelmed by tourism. In Mayan, the name Kiuic means “A Place of Gathering” and kax means “forest”. The Mayans lived here in the Late to Terminal Classic (as indicated by pottery analysis) and settlement was different from now, though the scarcity of water in this Puuc region never changed.

Despite the scarcity of water, the Mayans could make use of the resources available. They constructed chultunes (cisterns to store water) or extracted their water 235 feet below the ground or from holtunes (limestone pools created from receding water).The dry season lasts from November to June, so such a civilization cannot rely on rainwater alone to sustain itself. The people who live in the area now extract their water from a well, which goes to 70 meters down below the limestone. Limestone was an important material for the Maya in many ways. People could use a mixture of maral (eroded limestone) and fire to create quicklime, which was utilized for the softening of corn or the creation of cement. One of their major creations from limestone was the matate, a primitive form of mortar and pestle useful preparing food. Another natural resource that the Maya could use here were acacia ants, which had medicinal value. The balche tree could be used for ceremonial alcoholic drinks. However, the civilization here experienced collapse like other Mayan communities due to drought, warfare, climate change and overpopulation.

Several buildings stood out during the tour. Early on during the tour, we came across a residential or administrative structure which had a potential bedroom or living room. Archeologists think that this was a living space for the elite, as indicated by the height of the mound where it was built. It would make sense that the elite constructed their buildings on high mounds to represent supremacy, close connection to the gods, protection, or oversight. The archeological zone and civic center had ceramics dating back to 700 AD. Archeologists now remove stones for excavation purposes and create computer models to provide insight to the original scale of structures in the past. Like the cities of Chichén Itzá and Labná, John L. Stephens arrived to Kiuic. When he arrived in 1860, he tried to remove a capstone from the stucco-covered House of Diamonds but his attempt caused its collapse. The work of the archeologists is not yet finished, as they are still trying to understand the functions of Kiuic’s structures and restore them.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Kaxil%20Kiuic/

Uxmal (2/12/08)

Our class arrived to the ruins of Uxmal, which dated back to the Terminal Classic. The city flourished from 800 to approximately 1000 AD, but reached its demise from 925 to 975 along with other Puuc cities. There is uncertainty regarding the meaning of “Uxmal”. Some speculate it means “good harvest”, while others think it might mean “built three times”. Lord Chan-Chak-K’ak’nal-Ahaw (aka Lord Chak) was considered to be one of the city’s greatest leaders, and the construction of Uxmal’s major structures such as the Ballcourt (905 AD), the Adivino aka Temple of the Magician (approximately 800 AD) Governor’s Building and the Nunnery Quadrangle took place under his reign. The Adivino was rectangular, covered in stucco, and had a smoother surface in contrast to the Castillo at Chichén Itzá. There is a pillar in a space in front of this pyramid, which stands as a symbol of life. While we were not allowed to climb this structure, the sheer size of it was amazing and present everywhere we went. Another incredible complex was the Nunnery Quadrangle, which was built in 907 and served as a conjuring house. The North Structure had images depicting captives, war, and the elite; additionally, there were double-headed serpents, and 11 doors representing the levels of Xibalbá. When walking through the pelota court, we noticed how the walls were sloped for the game and that there were hieroglyphics on the stone rings.

Two of the highlights during this trip were the ascent up the Great Pyramid and the Governor’s Palace. The Great Pyramid (approximately 700 AD) stands 30 meters high and 80 meters long on the North side, and has nine tiers. There was a little temple on top to honor a Macaw deity. The panorama was incredible, as you could see the Adivino, the Nunnery Quadrangle and the Governor’s Palace. We later descended to visit the Governor’s Palace, which had three buildings in one complex and many beautiful stone mosaics. If you align the front door with a pillar in front, and a platform with a two headed jaguar in front of that, there is an imaginary line to the horizon pointing towards Venus. That planet in particular was important to the Mayans, as it was a symbol of bad omen and a time of war.

The expanse, the size of the buildings, and the mosaics at Uxmal were incredible. No wonder this is a World Heritage Site. During the early phases of the city becoming an archeological zone, Uxmal was used for tourism rather than understanding the actual purposes. Even though not all functions may be understood, archeologists have come a long way.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Kaxil%20Kiuic/Uxmal/

Kabáh, Sayil and Labná (2/13/08)

Kabáh was the first of three sites that we visited today. The city flourished in the 9^thand 10^th centuries in the Puuc region, and its name possibly means “Lord of the Strong Hand” as indicated by a priest that John Lloyd Stephens met in Tikul. The city had a 23-km sacbe, or road, that led to Uxmal extending from an incredible arch that bore and early Puuc style with booted (long and smooth) stones. Later on, we walked to the Temple of the Masks which contained many masks along the exterior. Additionally, there were captives as well as warriors depicted with pseudo-wings, feathers, and other décor. There were two statues evident, with one of them having no head since it now resides the Museum of Anthropology in Mérida. There were possibly seven other statues, but the status of them is unclear. We also came across the Palace complex, which contained a pillar used as an early compass since it corresponded with the Cardinal Points. Like the other sites we visited today, this was very compact yet ornate.

Sayil was our next destination. The 5 to 7-km² city was occupied since the Preclassic and flourished during the Terminal Classic. The name Sayil means “Place of the Ants” in the Mayan tongue. Unlike some of the other places we visited, there were garden areas interspersed within the residential areas. Two stelae were present at the entrance (dating back to the 4^th Century), but they were eroded beyond repair. The Puuc-style Palace was incredible as it was decorated in a mosaic of masks, serpent imagery, and depictions of the Diving God representing the descent from heaven. In its zenith, the Palace held approximately 94 rooms and could fit as many as 350 people! Later on, we stumbled upon El Mirador which had five vaulted rooms and a 13-foot high rectangular base. The roof comb added to the height of the temple and was decorated on its front side. There were some blue, red and green paint residues, but they are ultrasensitive to light. For a moment, we stood in front of a stela bearing an image of a man with enlarged private parts representing fertility and later walked to a residential complex which still had its hieroglyphics preserved. Our trip would not end here as we would drive to Labná next.

The Late to Terminal Classic site of Labná was the final stop of the day. The Palace here went through twelve construction periods from 750 to 1000 AD. There were a total of 67 rooms and 7 patios along with passages and stairways for this structure, which was limited to the elite class. Like the other Puuc sites of Kabáh, Sayil, and Uxmal, there were carvings with serpents (including the vision serpent, where a human head protrudes from a snake’s mouth), descending gods, and Chaak masks. The sacbe led to the mirador, where a temple stood upon a crumbling pyramid that looked more like an anthill than a structure reminiscent to Mayapán’s and Chichén’s Castillos or the Adivino in Uxmal. Nearby was an incredible arch, which Frederick Catherwood drew in 1842. The portrait was amazingly accurate for a drawing by hand, and Catherwood became famous in America as well as Europe. The malaria must have been worth it for Frederick after all the awe-inspiring structures he came across in his travels in Mexico. Like the two earlier sites, Labná was compact yet impressive in the ornate nature of its buildings.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Kaxil%20Kiuic/Kabah/

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Kaxil%20Kiuic/Sayil/

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Loltún and Maní (2/14/08)

Today’s trip consisted of visits to Loltún and Maní. Loltún is the largest cave in Yucatán with 6 km in space, yet only 2 km of the whole cave is excavated! The name of the former cave and cenote means “Stone Flower”. This was an important place for the Mayans as it was used for religious purposes (as evident with a 100-300 AD Chaac mask) and protection from the Spaniards during the bloody Caste War. In archeological evidence following Edward Thompson’s research in the late 1800s, hand prints, obsidian tools and bones from animals such as saber-toothed tigers (which were chased off cliffs) were found to date as far back as 10,000 BC. As many as 250 grinding stones were also present, which acted as early mortars and pestles. As many as 800 pre-Mayan people lived near Loltún, but later on people never lived inside it permanently. The Mayans were not the only ones that used the cave, as evident with an Olmec head inside (the two were recorded to have traded with each other). Even dry places have to have water somewhere, and Loltún is one of them. There are both holtunes and chultunes, natural and artificial water holes within the cave. However, there is no life within the cave except for bats and cave swallows which have to forage for food outside and rest inside. The only plant life present was within a gaping hole at the roof of the cave, where rays of sun could pass through. The “cathedral” section measured to be 20 m wide and 45 m high, and the “Grand Canyon” further into the cave serves as a reminder of a meteor collision. As mentioned earlier, the cave was a sort of “fort” used against the Spaniards between 1847 and 1858. The Mayans here were able to hold the Spanish at bay. What was unusual in our tour was that the guide kept speaking of the Caste War in Loltún as resulting in Mayan victory and independence. This seemed unusual considering that the war was recorded to last five decades and that the Mayans did not have the upper hand in Mexican society since. I wonder if he meant that they were able to resist better than other cities. This reminds me of the Civil War in the U.S. (or the War of the States if you live in the South), where despite U.S. victory, people in the South today feel like they still won. Is the truth hard to swallow, or is it something else that I cannot understand?

Our next stop took us to a Franciscan church in Maní, which dates back to 1547 during the conversion of the Mayans in the Yucatán. The church was initially based in Oxkutzkab before arriving here due to threats of attack. The Franciscans initially saw themselves as saviors against the encomenderos, land owners who would have forced the indigenous people to work long hours for little profit. As mentioned in previous blogs, the Franciscans arrived to Mexico with little support from Spain and they set out to make a new life for themselves. They tried to communicate with the Maya in the hopes of sending them to heaven, so they established churches and schools. One side of the church was reserved for Spanish worshippers while the left atrium was for the Mayans. Friar Diego de Landa arrived after establishing a convent in Izamal, and figured that his men had controlled the Mayans in Maní by 1642. However, the Franciscan-Mayan relations took a turn for the worse after two young boys reported to the priests about human sacrifices within a cave. The friars responded by seizing 40 men and forcing them to confess how they sacrificed in hopes of appeasing their gods for a good harvest. The inquisition, aka auto de fey, did not stop as the Franciscans indiscriminately seized anyone and tortured them into submission under the cross for practicing idolatry behind their backs. “Offenders” were whipped, splashed with hot wax, and jailed for not paying fines. Landa pressed for the inquisition for three months until a bishop in Spain condemned the proceedings and forced him to return for trial. In the end, 4,500 Mayans were tortured, over 158 were killed, 13 committed suicide, and many others either followed suit or were crippled during the interrogations. Additionally, many Mayan texts were wiped out of existence. It is ironic that the encomenderos later appeared as saviors as they denounced what happened, though they probably had ulterior motives for protecting the Mayans. This was a serious cultural clash that did not help Spanish-indigenous interactions in Mexico’s early history.

When we left Maní, Robert and I were curious to know how people in Mexico were friendly despite the turbulent history. When you look at all the events that transpired, you would expect to encounter unfriendly attitudes. In many of the places we ended up in, I did not get the sense of outright hostility against me. Maybe it is subtle or depends on which city or town you visit. I don’t know how it happens.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Kaxil%20Kiuic/Loltun/

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Kaxil%20Kiuic/Mani/

The Maya Family (2/15/08)

While much of the past lessons were based on ancient Mayan lifestyles, today’s lesson provided us with insight to how their descendents live now. We trekked for 2.5 kilometers to visit a farmland owned by a Mayan family. They still live like their ancestors did during the Classic Period, using what resources are available to them in predominantly dry conditions. The family lived in huts made of stone, sticks, palm fronds, and mud. They stored maize and kindled firewood within such structures as well as beehives, which they made using hollowed-out logs plugged with mud to allow bees to tunnel through. Carlos, the brother of the farm-owner, acted as the host and showed us how his family lives in Kiuic. We observed him as he created twine by extracting fibers from henequen as he scraped the plant’s frond with a pestle against a plank of wood. Later on, he took us to the kitchen and displayed the essential crop of the Maya – maize. To bring out important but inaccessible amino acids and make nixtamal, he soaked the kernels in water mixed with lime. Important foods containing this mixture include tortillas and tamales. Soon enough, they brought us to a cave with a well descending down as many as 235 feet. While they might not have much, they know what resources they can use around them.

There were some stark contrasts with our own lifestyles. When you look at the modern conveniences available for the average American such as electricity, Internet and running water, it is easy to take them for granted. It’s easy to get such things back at home. When you live like the family we visited in Kiuic with few monetary resources, you need to take advantage of what is available to you.

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Week 5: The Final Days in Mérida

nobody@vox.com(Jon Roth) — Sat, 15 Mar 2008 11:16:30 -0700

February 5: Acanceh, Tecoh, and Mayapán

To begin the day, our class arrived with Hugo to the city of Acanceh, which in Mayan means “Moan of the Deer” as indicated by the hieroglyphic texts deciphered here. This city was founded by the Franciscans of Spain, who had less financial support from their home country. The former Mayan metropolis has two pyramids and a stucco place (Palacio de los Estucos) surrounded by Spanish-style buildings. Acanceh is 3 km² and was occupied since the Early to Late Preclassic (around 400 BC) as indicated by studies on pottery. We climbed up the first pyramid and found five uncovered masks made out of stucco and limestone. There were a total of eight masks at one point, but two of them were destroyed after being disturbed. Some of the masks had residual red and blue paint, even after many centuries. There was another pyramid nearby which had stucco on one side and bricks of various shapes, an indication of buildings continually being built upon by others.

Eventually, all of us walked through the Palacio de los Estucos which served as a residential and administrative palace reserved for the elite. There were many zoomorphic figures along the walls of monkeys, bats, and birds such as the cormorant. Overall, it was strange for me to see such ruins completely enveloped within the city. Had the two pyramids and the palace not been there, who would know that the Mayan version of Acanceh existed? It was easy to tell, given the eroded state of the ruins, that the Mayan ruins receive tourist dollars disproportionately. These spots seem rarely visited, and they do not receive as much of the revenue as other sites such as Chichén Itzá or Uxmal, both of which seem to magnetize huge flows of visitors. I guess that not all of the structures benefit from such an industry.

After leaving Acanceh, our group drove to the town of Tecoh (“Place of the Cougar”). The first place we stumbled upon was a bullring, which was constructed of wood and scrap metal. It didn’t seem like the sturdiest place to have such an intense sport, compared to what you would see in Spain or on ESPN. The event in Mexico, and in Spain, is polemical due to complaints of animal abuse. Opponents may point out that countries like Portugal do not kill the bull but instead play around with it. There are reports of bullfighters and trainers pinching the animal to goad it into fighting mode, which obviously wouldn’t sit well with PETA. According to Hugo, men would drink the blood of a slain bull in a display of machismo. However, it must be hard to feel macho when you later become ill due to such an action.

The second place we visited in Tecoh was the Convent of the Virgin of the Assumption. Like other churches and cathedrals built in Mexico, it was large yet simple compared to the ornate places of worship such as St. Peter’s Basilica in the Vatican or St. Vitus’s Cathedral in Prague, Czech Republic. Not surprisingly, it was built upon pre-Columbian mounds. The inside and outside was impressive due to its size and sculptures, but it brought back the mixed feelings I experienced when visiting the Cathedral of San Ildefonso in regards to the conquistadors building upon pre-existing structures. There were some Mayan descendents walking throughout the church, which seemed ironic in a historical sense when considering how they had their culture and religion stolen during the conquest. Now, they are left to deal with socioeconomic inequality. Did the new faith and culture have to come at such a cost?

Our last stop brought us to the archeological zone of Mayapán, which reached its prime in the 13^th century but was occupied since the 11^th century. The city apparently held 12,000 to 21,000 inhabitants at a time, though there might have been many more living there. The rise of the city coincided with the collapse of greater cities such as Chichén Itzá and Uxmal. There is a mix of Puuc style as well as Aztec and Toltec influence (due to the use of serpent sculptures), and trade was common. The Castillo here was built around 1300 AD, and we were actually able to climb it! This pyramid contains 65 steps, which when multiplied by four sides coincides with 260 days reminiscent to the older Mayan calendar. The panorama of the zone and the surrounding vegetation was incredible from the top. This would have been impossible to do now at Chichén Itzá due to the new roles set in place. I enjoyed Mayapán because we did not encounter the swarms of tourists as evident in Chichén Itzá, which was distracting and annoying. While it might not earn the same revenue as Chichén, it is unspoiled in comparison. Today was a busy one, to say the least. There are more trips to come, which includes stops at Campeche, Kiuic, and Uxmal in the near future.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Merida/Acanceh/

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Yucatan/Merida/Tecoh/

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February 7: Campeche

We visited the city of Campeche, which was founded in 1540 by Francisco de Montejo el Mozo over the former Mayan town of Can Pech (Pech was a Mayan family name). The Spanish were able to use this port to stake their claims within the Yucatán in regards to shipping resources throughout the Gulf and the Caribbean and trading throughout Europe. However, pirates from England, France, or other nations wanted such a strategic port and assaulted the city many times. The Fort of San Miguel was constructed to counter attacks from such invaders. Oddly enough, the same fort became the Museo Arqueológico de Campeche which houses many Mayan artifacts dating back to the Late Classic and Terminal Classic periods. We found many masks made out of limestone and stucco along with, obsidian weapons, pottery, stelae commemorating past lords, and the mummified remains of one of Calakmul’s former rulers covered in jade and other prized possessions. The upper level outside had cannons surrounding the fort and overlooked the Gulf of Mexico, which was neat. It was strange to see a fortress built upon a Mayan metropolis against pirates transform into a museum containing Mayan artifacts. This odd sensation reminded me of how General Cantón’s mansion in Mérida later became the Museum of Anthropology. After looking at the sea and baking in the scorching sun, we left for lunch before wandering around some more.

Before we could venture further into the city, our bus broke down. After waiting for half an hour, we decided to take a bus towards the old part of Campeche. Even after almost five decades, thousands of the buildings retained the baroque style characteristic to the 1500s. They were more colorful than those of various cities back in the U.S. Back at home, the buildings are black, gray, or white. Campeche has buildings with red, yellow, and blue colors, which was rather unusual for me. We walked through Casa Cultural Seis, originally belonging to Doña Augustina Barranco and constructed in 1778. The interior and the courtyard had elegant furniture, dinnerware, and paintings. It seemed like an ideal place to live in minus the malaria, which is present in the state of Campeche. At about 4:15, some students and I wandered on our own. We went inside the Cathedral in town, which bore the same Franciscan influences evident in the other churches we walked through in Mérida and Tecoh. Soon enough, all of us sat alongside the coast to enjoy the view and relax. The whole class reunited at 5:15 to walk through the Museum of Mayan Architecture, which had many well-preserved stelae and statues from various ruins throughout Campeche which help anthropologists understand the life of the ancient Maya. There was a heavy focus on the glyphic writing style, which was used to relay the details of leaders in regards to blood-letting, accomplishments in battle, and prisoners captured. Glyphic literacy was limited to the scribes (Aj tz’ihb), sculptors (aj uxul), the educated men (Itz’aat), the elite, and the priests. Now, we are trying to decode what only these groups could understand in their time. I’m still trying to comprehend their writing style in addition to their calendar, which is as foreign to me as English or Spanish would have been to them. We spent an hour looking at the artifacts within before catching our bus back to Merida.

http://s268.photobucket.com/albums/jj35/jonroth/Mexico/Campeche/

February 8: MACAY

I walked with some classmates to the Museum of Modern Art in Mérida (MACAY) to look at the paintings and sculptures within. There was a mix of styles, such as one room that had paintings of marine life distorted into containing triangular shapes. We also saw various sculptures of people and animals twisted out of their true forms, and another room contained black-and-white images of nature. It was easier for me to appreciate the nature pictures since I am interested in environmental issues. Nearby was a room with paintings from Fernando Castro Pacheco, who depicted the struggles of the Mayans upon the establishment of Mexican cities similar to his work in the Palace of the Government. Those images were sad but showed the side of the country’s early history that the conquistadors tried to disguise as a glorious battle. These two rooms had art that I could appreciate more.

However, there were some paintings where I could not understand the relationship between the title and explanation to the actual image itself. For example, I looked at a painting which contained many triangles and waves, acting to depict hurricane damage. It would be easier to see if I was trained in the arts, but I am not. Eventually, we came across a particularly disturbing room which portrayed manipulated images of people wearing sadomasochist bondage apparel. I guess they were trying to depict pain in relation to sexual fetishism, but I couldn’t figure out how. Most of the art here had a metropolitan feel, which would probably be present at a museum in Philadelphia or anywhere else. The room that had most of the “Yucatecan” feel was the one with Pacheco’s work, since there is historical context. All of the other images were derived from foreign art styles and cultures. It was difficult for me to truly value many of the artists’ messages through their abstract work as I do not have a strong art background. I equate the experience with filling out a crossword puzzle without using a word bank. The image was in front of me, but the pieces never came together when understanding its significance. If I was an art major, my perspective would be completely different. I guess that’s why abstract forms of art are lost on so many people I know, because they never developed such an interest or appreciation. Is modern art an obsolete practice, or an acquired taste? I’ll let you decide.

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