Color and Tradition

Rebecca Thomas

August 15, 2014

Professor Vanderveen

Visual Ethnography

Color and Tradition

Colors have been used throughout history to express ideas ranging from aesthetic pleasantry to powerful statements of war, hope, or other concepts that are more difficult to put into words. In other cases, the colors seen in a culture are merely the resources available at the time. For example, there may be more red seen in a culture if there is a certain plant, animal, or mineral that produces that color. By extension, a resource that is more rare may result in a reduced prominence of that particular color within the culture. Speaking specifically about the Zapotec people, master weavers as well as color creators, many insights about the use of color and how it was gained can be learned by looking at the details that go into coloring thread for weaving. Not only does this apply to weaving, but also other areas such as painting pots and decorating buildings. Today, though it may not be for the same reasons, many of the same colors can be seen in modern day Mexico.

The Zapotec people began weaving roughly 1,700 years ago. Today, it is one of the many qualities the Zapotec people are known for. Over the years, however, the influence of the Spanish colonization as well as readily available contact with the outside world has greatly shaped the way that weaving is accomplished (rosengren.net). Many of the common colors in traditional Zapotec weaving are reds, browns, blues, greens, and yellows. Interestingly enough, these colors can all be created through the use of organic material that is native to the area (porfiriogutierrez.com). One of the most famous methods for making dye comes from the nopal cactus. Not for the cactus itself, but for the inhabitants of each cactus plant. Nestled securely within each sturdy nopal leaf is an insect called the cochineal. This tiny insect has great color potential for the Zapotec people. When the cochineal is crushed, it creates a vibrant red dye that can be used for dying the wool that is used in traditional Zapotec weaving. Though the bug must not be harvested until it is at least 90 days old. In addition, it must be picked by hand in order to avoid inadvertently crushing it before the desired time, each cochineal produces a significant amount of red dye for its body size (clothroads.com). This does not mean, however, that a great amount of dye is produced. Merely that the amount produced is large in proportion to its small body.

Another common source for dyes came from plants. Examples of this are flowers and herbs such as marigolds for yellows, indigofera for blues, pecan shells for browns, and sapote used for blacks. Common methods for extracting dye include boiling the plants in water along with the wool that is going to be dyed or grinding them with a traditional stone tool called a metate (zokuhandicrafts.com). These methods can be intricate, time-consuming processes that can take both time and precision. Thinking about this in terms of how the Zapotec people lived long before large, factory machinery, the idea of having to boil the wool in small quantities, crush up small insects, or hand grind a plant into a fine powder in order to then combine it with the wool by hand is a long, tiring, and expensive process. These vibrant colors, however, are easily recognized and admired for their beauty.

When the Spanish came to colonize Mexico and the Zapotec people, there was an indelible mark left upon the art of Zapotec weaving; stronger wool and stronger looms. Not only did weaving become an easier task, but also the products lasted longer. In addition, once the Spanish discovered the value of the cochineal bug, the market for them became huge when it came to exporting them back to Spain. Looking back, this moment in history helps lend the art of weaving to more of a commercial entity than one of personal use. Because the wool was stronger than the cactus or other plant fibers used before the presence of the Spanish, larger, more impressive items could be made (rosengren.net). In addition, with stronger wool and looms, it made more sense to, after making a rug for oneself, make one for a neighbor and perhaps charge a small fee. The added desire for the cochineal insect and its impressive color producing abilities also drew attention to the Zapotec people and their weaving industry.

Today in modern Mexico, woven blankets, clothing, and other items such as table clothes are abundant. Interestingly enough, the audience targeted with these items are not the locals, but tourists. Along with the changing market, the method of coloring the wool has also changed. The first, less dramatic way, is that the science of color making is constantly being refined and perfected through the understanding of basic chemistry. In other words, it was discovered that controlling the pH of the natural dye could change the tints, tones, and shades of any hue. In order to do this, baking soda or lemon juice is added to the dye. By adding these pH changers, the vibrant color red can be reduced to an orange or yellow depending on the desired effect. By extension, adding an ingredient that is more basic will allow for the more vibrant colors to return (carolynkallenborn.com). This technique has created many new color possibilities for the weaving world. This means that there are more colors available to appeal to a larger market.

The other direction that weaving took was the use of synthetic dyes instead of all natural, organic dyes. These were cheaper and easier to come by because they essentially mimicked the dying capabilities of food coloring. Interestingly enough, the cochineal bug mentioned earlier that, when crushed, produces a bright red dye, also produces a chemical that is the predecessor to food coloring. By producing the chemical synthetically, workers did not have to find the nopal plant and search its leaves for the tiny cochineal bug to harvest by hand with great care not to crush them on the spot. This saved time, energy, and money. After a number of years, however, there was a movement to begin using the natural, organic dyes again for a couple of reasons. The first was that there was a health concern with the synthetic dye. The other concern is that a woven piece made from synthetic dye is not as high of a quality as one made from organic dyes (Wikipedia.org). This means that a rug made from the natural dye of the cochineal bug is actually more valuable than one made of the synthetic equivalent. In other words, demand for authentic, Zapotec woven goods began to emerge again.

Today, the Zapotec culture and economy rely heavily on tourism. With many archaeological sites in Mexico, specifically Oaxaca, there is a great deal of activity to attract people to see the ancient ruins of Monte Albán or the large 2,000-year-old Tule tree. Along with the experience of seeing the sights, it is also common for people to want to take souvenirs with them when they return home. Interestingly enough, woven goods today, much like hundreds of years ago, possess patterns that resemble some of the archaeological sites. In addition, there are advertisements for some modern weaving establishments that emphasize their use of all natural, organic dyes instead of the cheaper, synthetic dyes.

Though these facts may seem unrelated, they both help shed light on the story of weaving and color in the Zapotec weaving community. It is a story that began almost 2,000 years ago using more difficult, tedious methods of creating woven goods. Beginning with harvesting the ingredients needed to create the desired color along with the cotton or cactus fiber that would become the finished, woven product. Next, the harvested ingredients would have to be prepared, which as stated earlier, could have taken up to 90 days just for the cochineal bug to be ready (which is only one color in a piece that could potentially have multiple colors). After the piece is complete, which would take a while on the slower version of the loom; it may not last very long due to the weak material. Next, with the influence of the Spanish, the gears of production began to turn as the stronger wool and better quality loom helped the Zapotec people create woven goods more efficiently. The method of obtaining dye, however, was relatively unchanged. There still remained a painfully slow process of obtaining and preparing the ingredients. Lastly, with the rise of tourism, technology, and demand for woven goods from the Zapotec, the rise and now slight fall of synthetic dyes has been witnessed.

Throughout this entire story, there has been a trait of the woven goods of the Zapotec that has remained relatively constant; color. From the beginning, the Zapotec were using natural products around them in order to create color and that still continues today. In fact, there is a push from the public to preserve the way of using natural dye products such as plants and the cochineal bug. This is evidence that in Oaxaca today, there is a tradition that has been carried down almost 2,000 years through Zapotec heritage.

Nopal plant (Taken outside of Cholula, Mexico July 13, 2014)

Cochineal bugs (middle of the palm) from the nopal plant (Taken by Jay Vanderveen outside of Oaxaca, Mexico, July 31, 2014)

 

This is the cochineal bug’s red color after being crushed. The variation in the red colors is due to different pH levels of the skin of different people (Taken by Jay Vanderveen outside of Oaxaca, Mexico, July 31, 2014)

Wool dyed by natural, organic dyes create a wide range of colors (Taken by Jay Vanderveen outside of Oaxaca, Mexico, July 31, 2014)

Traditional, tejido weaving, a style of weaving well known in Oaxaca, Mexico (Taken by Ai Wan Choong in Oacaca, Mexico, July 31, 2014)

Pieces of woven cloth made in the tejido style weaving (Taken by Ai Wan Choong in Oaxaca, Mexico July 31, 2014)

This is a more advanced, two pedaled loom where products are faster and easier to make (Taken by Jay Vanderveen outside of Oaxaca, Mexico, July 31, 2014)

As depicted in Diego Rivera’s mural, woven clothing was a major part of Native American culture before the invasion of the Spanish (Taken by Sydney Lute-Ardnt in Mexico City, Mexico August 10, 2014)

This is an example of woven clothing worn by Native Americans. Note the use of many reds, a common color for the time (Taken by Sydney Lute-Ardnt in Mexico City, Mexico at the Museum of Anthropology August 10, 2014)

The men (right) are wearing woven products as part of their Native American tradition (Taken outside of Oaxaca, Mexico (Guelaguetza 2014) July 21, 2014)

Woven goods are a staple of the Oaxacan economy today as shown in this stall of a street market (Taken by Sydney Lute-Arndt in Mexico City, Mexico August 10, 2014)

Today, the popular weaving style has been adapted to modern products such as these backpacks (Taken by Sydney Lute-Ardnt in Mexico City, Mexico August 10, 2014)

References

"Cochineal: The Royal Red of Natural Dyes - ClothRoads." ClothRoads. N.p., n.d. Web.            13 Aug. 2014.

"Cochineal." Wikipedia. Wikimedia Foundation, 15 Aug. 2014. Web. 13 Aug. 2014.

"Intriguing Tradition: Organic Color Dyes by The Zapotecs." Zoku Handicrafts. N.p.,       n.d. Web. 13 Aug. 2014.

"Natural Dyeing and Weaving Workshop." Carolynkallenborn.com. N.p., n.d. Web. 13       Aug. 2014.

"Porfirio Gutiérrez Y Familia - The Process: Natural Dyes." Porfirio Gutiérrez Y Familia    - The Process: Natural Dyes. N.p., n.d. Web. 13 Aug. 2014.

"Zapotec Weavers in Teotitlan Del Valle, Oaxaca - Artisans in Focus - Weaving         History." Zapotec Weavers in Teotitlan Del Valle, Oaxaca - Artisans in Focus - Weaving History. N.p., n.d. Web. 13 Aug. 2014.

Hybrid Culturalism in Mexico

Puebla, MX Catedral de los Angeles

Mexico City, MX 

Puebla, MX Downtown Shopping Center

Puebla, MX This home is where the Mexican Revolution (un)officially began

Catedral de los Angeles aglow in the starry night, Puebla, MX

Mexico City, MX, Shopping Plaza Downtown

Mexico City, MX, dual residence with a commercial building

Mexico City, MX, Renovated Residential building

Cholula, MX, Preserved Church/School

Cholula, MX, Residential homes amidst the sprawling ruins and Cathedral

Oaxaca, MX, Benito Juarez Cathedral

Puebla, MX, Bell Towers of the Catedral de los Angeles, undergoing restorations

Hybrid Culturalism in Mexico

It is well known that Mexico is rich in cultural history and relevance. From the Native cultures to the Spanish Influence, there are many facets of Mexican life that have gained perspective through the turbulent, and yet fascinating history of its people. The photos that I have chosen are representative not only of the history of Mexico and its people, but also of the duality of the culture as it exists in the present day.

            The architecture of buildings seen throughout the trip harkens back to the vast array of influences throughout the construction of Mexico’s larger cities. The tourism board of Mexico describes the architecture as follows: “Having one of the highest numbers of UNESCO World Heritage Sites in the world is a privilege not many countries can boast. Beginning more than 2,000 years ago, Mexico's architectural heritage is a melting pot, mixing Pre-Hispanic influences, colonial style –with its own blend of Moorish, Jewish and Castilian traits–, 19th century architectural trends such as Neoclassicism, Art-Deco and Art Nouveau, and Avant-garde designs from the brilliant Teodoro Gonzalez de Leon, Pedro Ramirez Vazquez and Luis Barragan”. (www.visitmexico.com/en/architecture) These designs and concepts were easily visible in the cities we all had the opportunity to walk through. With the intricate designs and ornate decorations seen within the tile work of Mexico City homes, and the Baroque style art and construction of Puebla, it is easy to be lost in the wonderment of design and structure.

            Specifically within Puebla, I found that there was an almost seamless blending of cultures from the distant past and the current times. The Tourism Board of Mexico states that “Puebla City Centre is a UNESCO World Heritage site and it is one of Mexico’s best-preserved Spanish Colonial treasures. It contains some 2,600 designated historic buildings”. (ww.visitmexico.com) Of the architectural wonders nestled into the surrounding towns and cities, we had the pleasure of visiting some on the list of “must see sites” for Mexico, right there in Puebla. The Metropolitan Cathedral of Our Lady of the Immaculate Conception: built from 1575 – 1640, its towers (at 73.9 m; 244 f) are considered the highest in the country and even Latin America. It is noted for its marble floors, rich gold leaf interior, and awesome main altar – designed by Manuel Tolsa and depicting the kings and queens of 17th century Europe (www.visitmexico.com). I very much enjoyed the beautiful details within the church, and also the stories surrounding the placement of the bells in the towers themselves. Seeing the towers lit up against a star-lit night sky is an experience I will not soon forget. I also enjoyed our brief visit to the fort where the historic Battle of Cinco de Mayo took place. According to historical record, this site was significant because the French army was defeated by a much smaller, less endowed Mexican army at the outskirts of the city on May 5, 1862, thus providing Mexico and the U.S. with our present day celebration of “Cinco de Mayo”.

            In Mexico City, I was inspired by the combination of traditional architecture alongside modern conveniences/amenities, such as “Coca Cola” and “Forever 21” shopping centers. Among the interesting styles of buildings, mostly pre-hispanic/baroque style, is the National Palace itself; boasting a baroque façade, and scrolling images created by famed Mexican Painter, Diego Rivera. The fact that this site has been the location for governmental dealings since at least the age of the Aztecs, shines a light on the idea of “hybrid culturalism” in that the palace itself is literally built atop of ancient Aztec ruins, and remains to be a site that beckons to those seeking entertainment and community events, as well as daily business happenings of the Mexican government itself. The Zocalo was an inspiring location for me, as it centered entirely around history and culture from what seems to be two entirely different worlds The Palacio Nacional overlooks the Zócalo, more properly called Plaza de la Constitución, which has marked the city center since it was founded, as Tenochtitlán, in 1325. Though the Spanish razed the neighborhood's original Aztec buildings, they used the same stones to rebuild the capital city in Europe's image. According to legend, conquistador Hernán Cortés constructed this building with the Emperor Moctezuma's former palace.

Half a millennium, and several governments, later, this is still the center of all the action (www.viator.com).

It makes me happy to think that there can be a dual existence between what has made a people, and what continues to shape those people. The idea of respecting where you came from is given a definition and a beautiful face within the old buildings of Mexican cities. Hopefully this information has enlightened some of you who may or may not have gotten to experience them in the flesh, as I and my classmates have!

Sources:

www.visitmexico.com tourism board of Mexico, 2014

www.viator.com trip advising, 2014

Churches of Mexico

Our first day in Mexico city!!  This is a side picture of Mexico Cathedral.  About 6:15 in the early evening.  It was overcast and misting but so exciting to be in Mexico. 7/11/14

Cholula.  The Great Pyramid. Nuestra Senora de los Remedios bult on top of the Great Pyramid  This beautiful church was built in May of 1574.  The tile reminds me of  the Talavera tile that we saw in Cholula.  Very low on cash but still bought a small piece to put on the window sill! 7/12/14

A sideview of Nuestra Senora de los Remedios. 7/12/14

A small sanctuary connected to Nuestra Senora  de los Remedios 712/14

Close to Nuestra Senora de los Remedios 7/12/14

This is the Santo Domingo Church in Oaxaca.  Gorgeous, very old church.  Due to size and location it  was a very useful church during the revolutionary wars of Mexico. 7/13/14

The Church of Santa Maria.  Located about 22 miles outside of Oaxaca . Situated next to an old friend the magnificent Tule Tree. 7/26/14

This massive tree is between 1,200 to 3,000 years old.  The trunk circumference is a "wow factor" of 137.8ft and 116ft in height!  The Zapotec legend  that it was planted by the Aztec Wind God and Priest named Pechocha 7/26/14

Saint Francis of Assisi Church in Coyoacan,  Mexico.  Frida Kahlo's home town.

8/5/14

 azul y blanco tile back splash  with cross.  Lovely. 7/14/14

Puebla Cathedral.  I really enjoyed

the story that our guide shared with our group about  the largest bell being lifted by the angels. 8/5/14

Puebla de los Angeles

Our host Michelle prepared a delicious Italian meal that night!  Fantastic house and view of the Sierra Madre Mountains.  We climbed Mt. Picacho the next day. 7/26/14

The summit of Mt. Picacho 7/26/14

Catholicism in Mexico seems to be a very strong cohesive in the  Mexican culture and Mexico's rich history.  Throughout my stay in Mexico I noticed many Catholic churches.  There was a sense of religious reverence among many people I encountered.  A culture of faithful who bring their issues, joys, prayers and problems to the cross.   I think that perhaps the cross road/common ground of religion for the Aztec people and the importing of Catholicism from Spain would be prayer.  When all else fails we pray for divine intervention.  A hand of grace or a shower of rain for crops.  The Spanish seemed to find a common denominator when they tortured, conquered and dominated the Aztec people.  "The conquest of Mexico was part of the Spanish colonization of the Americas. The Spanish had been awarded this territory by a Pope named Alexander V1 in 1493, and as far as they were concerned the land and its wealth was rightfully theirs.  They saw nothing of value in the indigenous culture, and more or less set out to systematically destroy everything that had no monetary value."  To me this is tragically displayed in Diego Rivera's mural illustrating Mexico's sometimes torrent history.

My Catholic faith has always bend  a kind of compass built within my life.  Guiding without a spoken word only a feeling, probably defined as faith.   However,  I will have say that sometimes I struggle when I consider the beauty of Catholicism and of its use in serving  as a directive for another countries selfish want at the expense of indigenous people.  This trip has helped me to look deeper into what might seem natural but might have an undertone of indoctrination of a country of people with an inheritance and  belief of  how important nature truly is to humanity's survival. Through  Mexico's  historic struggle of self/ and of the "other " , she  came to understand Catholicism partly through the great story of Juan Diego.  Often we need more than just words or violence.  I believe the people of Mexico saw through Juan Diego's miraculous experience with Our Lady a sign of hope spearheading Catholicism. 

1. www.sacred-distinctions.org
2. http://oncedelivered.net
3. enwikipedia.org

Culinary Arts: The Core of a Culture

One of the best ways to navigate through a foreign culture is to allow your mind, your appetite, and your taste buds to guide you from one signature taste to another. When someone mentions "authentic Mexican food", some of the most instantaneous responses you are likely to encounter in the U.S. include, among others: Taco Bell, Hacienda, nachos, burritos, enchiladas, tacos, guacamole, and anything associated with the rapidly growing Tex-Mex fast food chains. In Mexico, however, the culturally accepted determination of what constitutes "fast food" might be perceived as abnormal through the eyes of the visiting travelers as they roam the crowded streets of some of the most visited cities in the country. Most “fast food” in Mexico comes from street vendors as opposed to large chains, a trend seen from the Federal District of Mexico City to Puebla and Oaxaca City. The astounding and unique ingredients that most commonly constitute fast food in Mexico not only represent the Mexican culture, but also symbolize the distinctive ethnography of a particular geographical region. 

Mexico is one of the fastest-growing, economically developed countries in Latin America, and travelers can expect to experience many interesting things. The first thing that stood out to me, for example, other than the smell of gasoline and the terrifying driving style that seemed to be a constant among the various cities I visited, is the smell of street food and the sight of street vendors. Rather than sitting down in a restaurant to enjoy their meal, as tends to be the norm in the United States, street food has become the fast food for many developing countries such as Mexico. Over a million working class people reside in Mexico City, alone, and tortas, taquitos and tacos vendors serve as convenient and comforting food for both the hardworking people in the city as well as those who are struggling to maintain a family. It is interesting to note that this food does not greatly differ from the food served centuries ago in the same areas. In present day Mexico, for example, the food is still served the same way it was decades ago when agriculturalists brought their lunch to the field: typically these meals consisted of a simple form of protein wrapped with corn tortillas. With corn, or maize, being native to Central and South America, a typical Mexican meal is almost always accompanied by corn products of some sort such as tortillas or tostadas. Nowadays, however, with special dietary needs and also to accommodate visitors, flour tortillas are also available for serving upon request.

Before the Spanish Conquest in the 16^th century, the indigenous population’s basic protein was derived from colorful beans as well as “turkeys, quails and plump little dogs [known as Xoloitzcuintle, Mexican hairless dog] bred especially for table cooking”[1]. Upon the arrival of the early settlers, the Spaniards introduced domesticated animals such as cattle, chicken, and pigs to the New World – introductions that have since enriched the indigenous cuisines with exceptional flavors, most notably the in meat fillings consumed with corn tortillas otherwise known as tacos. One of the most common taco ingredients, by Mexican standards, is tripa, also known as tripe. Whether the intestine is taken from a cow or a pig, its preparation is the same: the animal intestine is cleaned, seasoned and cooked before consumption. In addition, animal hearts, stomachs, tongues, livers, and even brains can be eaten when cooked properly and served on a plate. Why? Because all parts of the animal are comestible and nothing should be wasted, according to traditional practices. For as long as I have lived, growing up in the Chinese culture has allowed me to include the consumption of animal intestine as part of my nutritional intake. The thought of eating animal intestines did not bother me until I moved to the U.S. It is thought-provoking that Northern Americans believe that only certain parts of the animal is “good” for eating, and that, because of this idea, the thought of partaking in any part of the intestine is either gross or dirty. Because these parts are considered inedible, this cultural perception completely eliminates the parts and discards the fact that intestines are also a source of nutrients. In Oaxaca, insects, larva or worm known as chapulines, or grasshoppers, gusanos, or larva are commonly eaten and served as local favorites because it is a source of protein. As part of the indigenous practice of hunting and gathering before the beginning of agriculture and animal domestication, insects were often collected as a source of protein for centuries across the globe throughout different cultures. People have been consuming insects to meet their basic nutritional needs in order to survive in underdeveloped regions. However, the process of westernization has deceived, mislead, brainwashed and imposed later generations with their egocentric ideology. Fortunately, despite the growing influence of the West, ancient methods and traditional practices have continued to prevail in dominant civilizations such as Mexico as individual states recognize both their indigenous language and culture and Spanish influence as part of their national identity.

The indigenous people of Mexico utilized the wealth of flora and fauna as culinary ingredients that have formed fusion cuisine as diverse as the number of indigenous language spoken all around in the world. Not only have they embraced the European influence, they have transformed their traditional recipes into a distinctive taste that can only be acquired through the blending of regional and European roots. Based on the tropical climate of Mexico, fruits such as mangos, guava, papaya, pitaya (dragon fruit), cacao, tuna (fruit), and other fruits native to the area have flourished since the pre-Colombian period. It is not only these native plants, fruits, and trees provided, however, that have had a profound impact of the culinary arts in Mexico: tropical plants and fruit trees of Asiatic origins, for example, have also thrived in the region. More specific examples include rambutan: a red, soft spikey peel with sweet white flesh for eating and a single seed that resembles the lychee native to Southeast Asia; chicozapote, a brown fruit the size of a fist with orange colored flesh for eating with a black seed in the center; negrozapote, a green colored fruit with black flesh that can grow to be up to the size of a grapefruit, commonly used for making refreshments; and pomegranate, a red/orange fruit with honeycomb style compartments of small red seed. This impressive cultural culinary fusion can be found in one of the signature dishes in Puebla: Chile en nogada, poblano chile stuffed with either meat or cheese inside coated with egg batter, deep fried, with a sweet fruity peanut cream sauce garnished with pomegranate seeds and fresh herbs. Huauzontle, a Mexican vegetable related to the common American weed goosefoot that vaguely resembles broccoli[2], prepared the same way as chile relleno, stuffed with cheese and baked with tomato sauce on top. Another indigenous delicacy that many westerners would turn down upon would be a traditional dish called huitlacoche, charcoal colored corn fungus that grows spontaneously on crops are harvest and collected to be stirred fried along with onions, tomatoes and chilies served as a main entrée or as a side dish based on availability. Nopal, cactus plant, with the spines cut and pickled in vinegar to soften the over texture, can also be found on the restaurant menu as a salad or as an appetizer baked with cheese on top with a side of guacamole and pico de gallo as shown in one of the pictures. Amongst the ingredients that are included in a restaurant, the great Mother Nature also have a way to provide for those who are outdoors, if you know what you’re looking for. While hiking up Mount Picacho in Teotitlán del Valle, our guide Luis picked and showed us an natural herb that smells faintly like lemongrass but tastes like fresh squeezed lime juice when you chew on the stalk and the leaf of the plant. The sour liquid of the plant stimulates large amount of saliva at first contact that quenches the thirst almost immediately. As we slowly approach the peak, Luis says that the herbal plant only pertains in the Southern region of Mexico where altitude is above 1,500km or higher. While visiting Cholula in Puebla, another native plant called Cuajiniquil- a species of legume in the Fabaceae family[3], or, in my opinion, an oversize peapod-like plantain looking fruit with cotton-like flesh for eating contains a unique blend of mild sweet taste that also generates saliva in your mouth is also known for soothing thirst is available on the path up to the church sold by a local Aztec vendor. From natural plants that relieves the thirst, to agua de Jamaica- a common drink made from boiled dried hibiscus flowers, horchata- delicious milky beverage made from ground nuts, seeds, and grains originate from Spain[4] that has now embedded in the Mexican, and other Latin American culture, as it is infused with regional ingredients that becomes an essential beverage that is distinctly Mexican, pulque- an indigenous fermented drink made from the maguey plant that typically contains the alcohol content equivalent to a craft beer, and to mescal- the distilled liquor successfully created from agave plants through methods introduced by the Spaniards during the colonial period that the state of Oaxaca takes pride in celebrating the economic phenomenon by sponsoring an annual mescal festival since 1997 to accompany the annual Guelaguetza festivity[5] in the month of July. Since the pre-Hispanic period, to post-Colonial times, and contemporary Mexican society, culinary inspiration continues to originate from both the wealth of the flora and fauna as well as the cultural infusion.

The overnight stay in Teotitlán del Valle under the wonderful hospitality of our host, Michelle, was a remarkable evening that best exemplifies the core value of food in culture. The conversation corresponded over traditional hot chocolate accompany by artisan bread- made by a local Zapotec family illustrating just one of the ancient traditions closely followed today- and chocolate chip with walnut cookies freshly baked from the western style oven, filled the kitchen with the aroma of cacao that continues to provoke the best intercultural moments at the exchange of languages, culture and traditions over the dining table.

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[1] Isabel Hood, The Spanish Inflluence in Mexican Cuisine, BellaOnline’s Mexican Food Editor. http://www.bellaonline.com/articles/art8892.asp.8/15/2014.

[2] Huauzontle. Wikipedia.

[3] Cuajiniquil. Inga micheliana. Wikipedia.

[4] Nicole Akoukou Thompson. Horchata: The History of the Delicious Beverage & How to Make it at Home. http://www.latinpost.com/articles/3801/20131116/horchata-the-history-of-the-delicious-beverage-how-to-make-it-at-home.htm. 8/15/2014.

[5] Festival of Mezcal. Wikipedia.

Tripa/cecina (tripe/dried meat), intestines commonly eaten  as a type of tacos. Mexico City. 7-12-2014

Cuahiniquil, (fruta de vaina), cotton like sweet tasting pods. Cholula, Puebla. 7-12-2014.

Carne de res y chilaquiles. Homestay lunch. Oaxaca City. 7-15-2014.

Chapulines (grasshoppers) on Guacamole, local delicacy served at a restaurant, Oaxaca City. 7-16-2014

Sopa Azteca. Homestay meal. 7-18-2014.

Arbol de guayaba (guava tree) in Monte Albán site, 7-19-2014. 

Gusanos en mezcal in the display area in the Mezcal Festival in Oaxaca City. 7-25-2014. 

Piña de agave ready for roasting in the pit as the primary step into making mezcal.  7-26-2014.

Fresh sliced mangos with chile y sal and a squeeze a lime, outside of Hierve el Agua.

Traditional hot chocolate served with artisan bread made by a local Zapotec family in Teotitlán. 7-26-2014.

Tuna (prickly pear), Mt. Picacho, Teotitlán del Valle. 7-27-2014.

Citrus flavored herb to quench thirst introduced by Luis, the hiking guide to Mt. Picacho in Teotitlán. 7-27-2014.

Rambutan, tropical fruit native to Southeast Asia sold in the Zócalo in Oaxaca City, 8-1-2014.

Chicozapote, sold near the zócalo, Oaxaca City. 8-1-2014

Nopales (cactus) baked with cheese served at a local restaurant in Oaxaca City. 8-4-2014.

Huitlacoche (maize fungus) on the left, Carne asada, Cuacamole. Restaurant in Puebla. 8-5-2014.

Chiles en nogada, stuffed pepper with sweet creamy sauce and pomegranate, signature dish of Puebla.  8-5-2014.

Flor de Jamaica (hibiscus flower) for making beverages that is commonly served in restaurants. Market in Puebla. 8-5-2014.

Xoloitzcuintle (Mexican hairless dog) commonly bred for consumption during the pre-Hispanic time, Teotihuacan, 8-6-2014

Huauzontle, an edible Mexican vegetable related to the "goosefoot" family commonly served at restaurants.  Wikipedia.