Thursday, May 24, 2018

Mexico City Climate: Seasons, Sun, Sky, Clouds and Rain

People, both estadounidenses (United Statesians) and Mexicans, frequently ask us why we moved to Mexico. Since we have been asked often over the past ten years, we have developed a very succinct answer (in both English and Spanish), "For the three Cs: climate, cost and culture. (el clima, el costo y la cultura.)" This blog is very much about the culture, particuarly that of Mexico City and its many, very different colonias, pueblos and barrios, i.e., in over-simplified English, its neighborhoods. The cost factor is totally a pragmatic one, and with the present currency exchange rate for U.S. dollar conversion to Mexican pesos, much in our favor.

Climate we list first because that it what first attracted us, along with the culture, to visit Mexico. It only took barely escaping back-to-back snowstorms in New York one February and landing in Cancún, with its intense blue sky, aquamarine waters and warm sun, to convince us: "No more Winters!" However, Cancún, on the Caribbean coast, and both coasts of Mexico, beautiful and warm as they are in Winter, are extremely hot and humid in the Summer. Having lived with Northeast summers all of our life, we didn't need more of that!

So in looking for a place to live year-round, permanently, in Mexico, we headed for the hills, i.e., the high plateau of Central Mexico know as el Bajío (5,500 to 6,000 ft., 1,700 to 1,900 meters above sea level) and the cross-country mountain chain called the Eje Volcánico, the Volcanic Axis or Trans-Mexico Volcanic Belt. Most of the valleys between the volcanoes, where cities and larger towns are located, are about 7,000 ft (2,150 meters) above sea level.

We found Pátzcuaro, a small, charming, tranquil Spanish Colonial city on Lake Patzcuaro, in the pine covered mountains of the State of Michocán, fell in love with it and moved there in August of 2008. Three years later, as former New Yorkers, we decided we needed a more urban environment and moved to Mexico City. Both are in the Volcanic Axis, at virtually the same altitude, with the same climate.

The Seasons in Mexico's Central Highlands


Here, in the midst of the high mountains, Spring, interestingly, is the hot season. Afternoon highs are in the 80s Fahrenheit (27 Celsius and up), occasionally hitting 90 (32 C), but because of the altitude, the air is dry, so the heat is not oppressive during the day, and the air cools rapidly after the sun goes down.

Summers are actually somewhat cooler because, from May through September, it is the rainy season. The frequent late afternoon or evening thunderstorms, triggered by the day's heat, act as natural air  conditioning, cooling the evening air and usually keeping the next day's afternoon temperature in the mid to upper 70s. As the sun is usually out summer mornings and into the mid-afternoon, who could ask for anything more?

The "Winters" (November through February) in this highland part of Mexico can have chilly nights, in the 40s, even an occasional frost in December or January. When the sun comes up (earlier than in northern latititudes), it quickly warms the air and by afternoon, temperatures are in the upper 60s to low 70s. (Because temperatures can rise and then fall as much as 30 degrees Fahrenheit each day, Mexicans say they have four seasons in one day.) There are occasional cloudy days, once-in-a-while with some sprinkles or light showers (called las cabañuelas), when day-time temperatures only reach the 60s. With no central heating in homes, those days are a challenge to be met with gas or electric space heaters and sweaters.

Late Winter day

Personally, we call the season from November through February "Fling", a merging of Fall and Spring, because the deciduous trees (yes, there are many in addition to the palms and other siempre verde, always green ones) tell us the two "seasons" are happening simultaneously.

"Fall", i.e., the yellowing and fall of the leaves on deciduous trees,
happens from November through February.

Note the tree, mid far left, that already has its new, chartreuse green Spring leaves.

Each deciduous tree loses its leaves on its own schedule.
This one does so in January.

Three weeks later, it is sprouting its new "Spring" leaves.

By mid February, full "Spring" has occurred.

"Fling" (officially Winter) ends
with the glorious eruption of lilac blossoms of jacaranda (hah cah RAHN dah) trees in March.


Sun


It was the sun, with its winter warmth, that drew us to Mexico. The sun is central to Mexico's climate and thus, its culture and national identity. Of course, the sun is critical to all life in all parts of the planet, but here in Mexico, as in all of the tropics, its strength, on the many days that have clear skys, is potently, directly felt. Even in late December, it is toasty warm. From March through October, for eight months of the year, it produces a de facto Summer.

Of course, one cannot photograph the sun. But, from our wonderful, East-facing living room window, we (actually our early-rising spouse) can watch the sunrise. Amazingly, given our nearly 180 degree view, we can watch from day to day, week to week and month to month as the sun moves north from its most southern point at the winter solstice (meaning when the sun "stands still"), through the spring equinox (equal length of day and night) to the summer solstice in the north.

Sunrise at winter solstice, December 21.
It rises at the southern "foot" of the volcano Iztaccihuatl, the White or Sleeping Woman.
Popocatepetl, "Smoking Mountain", is to the far right.

Sunrise at mid Winter, February 2,
having passed north over Iztaccihuatl.
Also rises here at mid Autumn, November 2.

Sunrise at Spring (March 21) and Fall (September 21) equinox,
far north of Iztaccihuatl..

Zenith.
Because much of Mexico lies south of the Tropic of Cancer 
(23°26′12.8″ North),
the sun actually arrives directly overhead, at zenith, at noon on two days of the year.


In Mexico City (
19°26′N) this occurs on May 15 at 1.35pm Central Daylight Time.
Then, for ten weeks the sun moves through northern skys.
It returns to zenith on its way back south, on July 26.
At the zeniths (and days close to them),
shadows fall directly below the object casting them.

After the sun reaches its northern most point on June 21, we then spend the next six months watching it return south. The sun's movement along such a horizon constitutes humanity's first calendar (think Stonehedge). (Oh, and we can watch sunsets from our bedroom window, although the range of our view to the north is restricted, so summer sunsets aren't visible.)

Rain


The rainy season in Mexico usually begins with what we call "practicing" or the "run up" in April when, in late aftenoon, rain clouds form over the volcanoes to the east, but nothing more happens. Then, as the days progress, big, towering cumulus thunderhead clouds and lightening and thunder will be added and, perhaps, some sprinkles and finally, usually in May, a full-fledged thunderstorm, which can become torrential in mid-summer through September.

Towering cumulus cloud forms over the eastern mountains,
hearlding the approach of the rainy season.

Thunderstorm approaches

This year (2018), the clouds started forming at the end of February and by mid-March, we had a few sprinkles. Then, one afternoon, lightening and thunder were added, and we had an actual short shower. But it also brought the first rainbow of the year! They appear frequently, as the storms from the east often coincide with sunset. Our east-facing picture window and balcony provide the perfect viewing place, and the time coincides with wine and cheese before dinner!

Rainbow (with a faint double)
The Mexico City International Airport is about five miles northeast of us,
so we frequently see planes ascending.
(We call this photo "Why, oh why, can't I fly... Over the rainbow?")

Subsequently, we had thunder storms three nights in a row. One night, there were three waves of storms, with strong winds. Then, a sunset reflected against the dissipating storm clouds.


That onslaught was followed by two weeks of straight, hot sun. No rain. Then, one evening, when no rain was in the day's forecast, we had a sudden, intense thunderstorm. So goes the start of the rainy season: erratic and unpredictable (even for the weather experts).

So That's Why We Live in Mexico


Any more questions?

Thursday, April 12, 2018

The Travels and Travails of La Virgen de la Bala, The Virgin Who Took the Bullet

A while ago, we attended the patron saint fiesta of San Antonio Abad (St. Anthony the Abbot) in the Barrio San Antonio Atípac, in Pueblo Culhuacán, Delegación Iztapalapa. A main event in the fiesta was a procession that went from the church to an intersection that forms one corner of the barrio. There, residents of the other barrios of Culhuacán, as well as other nearby pueblos, were waiting to join the procession back to the church for the celebration of a Mass honoring San Antonio.

Under the Calzada (Avenue) de Taxqueña viaduct, which passes over Eje 3 Oriente (Axis Road 3 East),
a gathering of Saints and some of the faithful of Their barrios

await the arrival of San Antonio

In the middle, San Andrés from the neighboring Pueblo Tomatlán;
we were at His fiesta in November 2017.

San Simón, of Barrio San Simón, is at the left.

We recognized some of the saints from prior Ambles to various of original pueblos. Some were new to us. One, in particular, caught our attention, a small version of the Virgin Mary, crowned as the Queen of Heaven and dressed in white. She was contained in a metal-framed glass box. Such small, encased versions of saints, we have learned, are called demanditas, literally 'little demands', i.e. little (therefore easily portable) 'petitions' or vehicles for prayers to the saint. 

La Virgen de la Bala, the Virgin of the Bullet
The crown and circle of stars around Her head
and the crescent Moon of clouds at Her feet
identify Her advocación (role) as Queen of Heaven.

A young woman was holding her. We approached, introduced ourselves and asked what advocación of the Virgin this wasThe word advocación (from the verb advocar, to advocate, to speak up on behalf of someone) is used in Spanish to describe each particular "forms" taken by the Virgin Mary to carry out her role as an advocate for the faithful, an intermediary speaking up for them to Her Son, the Christ, and God the Father, the father of Her Son. Some major examples in Mexico are:
  • Virgin of Guadalupe, adopting and protecting all the peoples of Mexico;
  • Virgen de Candelaria, presenting the Infant Jesus in the Temple in Jerusalem;
  • Virgen de Dolores, (of Sorrows), bearing Her Sorrows during Holy Week; and  
  • Virgen de los Remedios (Remedies), a statue believed to have been brought by one of the Spanish conquistadors, hence Her first presence in the New World..
The woman replied, "She is la Virgen de la Bala" — "the Virgin of the Bullet."

Virgin of the Bullet? We were taken aback by the very peculiar name. In all our Ambles to saints' fiestas, we had never heard of this advocation of the Virgin and wondered how she came to have such a strange name and what advocatión it represented.

The young woman added that this Virgin was not the original statue. The original, she said, resided in the Santuario del Señor de la Cuevita, the Sanctuary of the Lord of the Little Cave, in nearby Pueblo Iztapalapa. We were familiar with the Sanctuary from our attendance at the Passion Play of Iztapalapa the previous Holy Week, as the play developed in the 19th century to honor this figure of Cristo enterrado, Christ buried.

At this point, the procession headed back to the church of San Antonio Abad, and we were left with many unanswered questions. We thought that, at some point, we would have to research more to try and find out the story and significance of this new, to us peculiar, advocación of the Virgin.

The Saint of a Spanish Lady Takes a Centuries-long Path to Turn into a Santo Popular, a Saint of the Common People


In subsequent weeks, we were occupied by other fiestas, including Carnavales (Carnivals), leading up to Lent and Holy Week. Nevertheless, having discovered in the past year that many pueblos in Mexico City have Facebook pages, including for their various saints, we came across not one, but two pages dedicated to la Virgen de la Bala. One stated it was sponsored by the Confradía (Brotherhood) of Santuario del Señor de la Cuevita in Pueblo Iztapalapa, confirming that the Virgin resides there. The other was La Virgen de la Bala Pueblo de Culhuacán, apparently the one we had met below the overpass in San Antonio Atípac. On both pages, the Virgin is photographed visiting private homes in the respective communities.  

Recently, we wrote a blog page on what we call santos populares, a group of saints of the Catholic Church that we have encountered at various fiestas who, instead of being patron saints assigned to a parish, are ones that have been adopted by the people of a pueblo after some miraculous event had occurred, often when they were visiting the pueblo from elsewhere.

El Señor de la Cuevita is one such santo popular, the de facto predominant saint of all of the barrios of the ancient pueblo of Iztapalapa. It struck us that la Virgen de la Bala was evidently also such a santo popular, a saint adopted by the common people. That motivated us all the more to try to find out her story and why she is associated with a bullet.

The contemporary miracle of the Internet led us to the tale. We found a website written by an art historian who had done his undergraduate thesis on la Virgen de la Bala. (Such a thesis of original research is required in Mexican universities to become "licenciado", the equivalent of a bachelor's degree.)  Naín Alejandro Ruiz Jaramillo now holds a Masters in Art History. Here is our translation of his telling of the origin, travels and travails of la Virgen de la Bala.
"Tradition and legend say that at the beginning of the seventeenth century, there was a Spanish couple who lived in the pueblo of Iztapalapa, right on the shores of Lake Texcoco. Their marriage was distinguished by living in harmony and being a great example of sincere love, until the Devil, the enemy of all Christian unions, attempted and managed to sow discord between them, managing to ignite in the heart of the husband the infernal fire of jealousy.
One day, the husband, crazed by hate, decided to kill his innocent wife, took a gun and shot at her. The only thing the helpless woman could do to safeguard herself was to take as her defense and shield a small image of the Virgin under the advocación of Her Immaculate Conception. She had possessed the image since time immemorial and professed great devotion to it. At the moment of the shooting, the bullet was miraculously stopped by the base of image.
According to the Jesuits Fray Francisco de Florencia and Antonio de Oviedo, who later wrote of the miracle, the bullet was embedded in the base 'so firmly that, although it can be rotated, it has never been possible to remove it'. This event was taken as irrefutable proof of the fidelity of the woman, and the husband was thus set straight. It was in this way that the sculpture was named Our Lady of the Bullet.
After this first miracle, the pious tradition narrates that the image was offered in a lottery among the churches of Mexico City. The lot was drawn three times, and each time the hospital for lepers in San Lázaro won the prize. It is recalled that at the precise moment that the Virgin was brought into the hospital, a woman for whom last rites had been said, and for whom a vigil was being held, suddenly revived. For this reason, other wonderful miracles are attributed to Her.
(Translator's note: San Lázaro, St. Lazarus, is the saint of lepers. The hospital was the second one founded by Hernán Cortes in 1524. The neighborhood, which still takes its name from the hospital, is on the east side of what was then the small colonial City of Mexico. It is now the site of the Chamber of Deputies of the federal Congress, commonly referred to as 'San Lazaro'.
Several chronicles report one of Her greatest and most improbable marvels: in the year 1666 a woman who had severe problems delivering twin babies, by intervention of the Virgin of the Bullet, managed to deliver them through her mouth. It is obvious that knowledge about pregnancy and human conception was precarious at that time, only in that way can we explain such a peculiar story.

It is also known that the Virgin a cured a typhus fever suffered by the daughter of Francisco de Córdoba, the corregidor of the City of Mexico (mayor, appointed by the King). In honor of the Virgin of the Bullet, a famous confradía (brotherhood) was founded, dedicated to assisting the leprous poor.
Fray Francisco de Florencia was the one who thought that Mexico City was protected by the Virgin Mary on all sides (the archetypical cardinal directions in all primal cultures) by means of four sanctuaries and images of Her: 
'The city of Mexico is favored by the Most Holy Mary with four sanctuaries that surround it: on the
  • North by [the Virgin of] Guadalupe; on the
  • South by the Virgin of Piedad (Compassion); and on the
  • East by the Virgin of the Bullet.'
For this reason, in the viceroy era there were those who invoked Her as a protective Virgin and spiritual bulwark on the east side of the capital of New Spain. During the epidemic that struck Mexico City between 1736-1737, She was included as one of the miraculous images that helped to mitigate the plague. Fray Francisco de Florencia, the priest Cayetano de Cabrera y Quintero, Fray Ajofrin, José Antonio Villaseñor and Mariano Fernández de Echeverría y Veytia, were just some of those, among other writers in Nueva España, who wrote about the Virgin of the Bullet.
When the San Lázaro Hospital and its chapel were closed in 1862 (at the time of the French invasion), the historic image of Our Lady of the Bullet was transferred to the chapel of the Hospital of Jesús Nazareno (Jesus the Nazarene) where it remained until 1901, when it was stolen. Her whereabouts were unknown for many years.
(Translator's note: The Hospital of Jesús Nazareno was founded by Hernán Cortés in 1524, ostensibly at the site where he first met Moctezuma the Younger in November 1519. It is still in operation. It is, thus, the oldest continuously running hospital in the Americas.)

Entrance to the modern Hospital of Jesus of Nazareth,
on Avenida 20th de noviembre, 20th of November.

Original inner patio of the colonial period Hospital Jésus Nazareno.

Plaque citing the foundation of the hospital
by Hernán Cortés at the site of his meeting with Moctezuma.
Founded in 1524, it is the first hospital in the Americas,
and in continuous service for more than 400 years.
In the year 1913, the priest Rosendo Perez Yniestra found her in Monte de Piedad. He paid the amount of the debt, and thus, he rescued the Virgin of the Bullet. He decided to attach to the base of the image a commemorative plaque with the name of this figure and the date on which he rescued her. 
Monte de Piedad 
on the Zócalo.
(Translator's Note: Monte de Piedad, Mount of Compassion, is the name of the huge, now national, pawn shop system that was founded on the Zócalo in 1775. It is based on the first Monte de Piedad, founded in 1702 in Madrid. It is used by many Mexicans to get what are, in effect, small loans using whatever they have of value as collateral.
As it happened, at that time he was pastor of the church of San Lucas Evangelista (St. Luke the Evangelist) in the pueblo of Iztapalapa, so he decided to return Her whence she had originated. Since that date, the people of Iztapalapa have venerated her and she is jealously guarded by the natives of the pueblo.
Church of San Lucas,
Barrio San Lucas, Iztapalapa
.
The Passion Play starts here
on Palm Sunday.
Meanwhile, it was still believed that she was missing; nevertheless, she is now worshiped in the Sanctuary of the Lord of the Little Cave, to the great joy of all her devotees."
Historia de la Virgen de la Bala by Naín Alejandro Ruiz Jaramillo, Masters in Art History

A Santo Popular


Thus, with great thanks to Maestro Ruiz Jaramillo, we have been able to follow the trail and travails of la Virgen de la Bala from the home of a Spanish lady living in Iztapalapa in the early 17th century to Her serving for three hundred years as the saint of two hospitals founded by Hernán Cortés and as the bulwark protecting the East side of Mexico City from all kinds of harm.

These important functions were interrupted by Her disappearance, followed by her remarkable, if not miraculous, rescue by Father Perez Yniestra from Monte de Piedad and Her return home to Her original pueblo of Iztapalapa. In returning to Her pueblo, she became a santo popular, a saint adopted by the common people.

Sr. Ruiz Jaramillo tells us that Her original advocación was as a representation of the Virgin of the Immaculate Conception (i.e. Mary's ideal, heavenly image before she was born and to which, at Her earthly death, she was to return via Her Assumption into Heaven as the Queen of Heaven). 

He then goes on to detail the changes in her advocación over the centuries, resulting in Her helpfulness to everyday people in a wide variety of everyday, and not so everyday, circumstances.  
"Given the characteristics of the first miracle of the Virgin of the Bullet, She is considered a defender of marriages and helps to reduce marital problems or get a partner. In the same way, she is the patron of pregnant women and those in labor. For this reason she is also asked to bring good luck to their newborn children, or help in conceiving them if there is any problem of infertility.
Also, Her devotees believe that She protects those who have dangerous professions, for example police and soldiers, who are at risk of being hit by murderous bullets. It is believed that she diverts them."
Dare we say, that is quite a list of cargos, responsibilities! No wonder there are so many versions of St. Mary! Each has an equal, if not greater, number of duties. We are grateful that we have gotten to know la Virgen de la Bala and Her story. How Her replica came to be in neighboring Culhuacán, we still don't know. ¡Ojalá! God willing, we may come to meet Her again during our Ambles.

The tiny Virgen de la Bala stands beside San Antonio Abad,
the honoree and host of visiting saints at His patron saint Mass
in the parish church of Barrio San Antonio Atípac, Pueblo Culhuacán
.
(The black píg is a reminder that St. Anthony, one of the first hermit monks,
worked as a swineherd to make a living. 

Sunday, February 4, 2018

Original Villages | Culhuacán's Barrio San Antonio Atípac, Part II: A Gathering of the Saints of Culhuacán

Yesterday, we visited Barrio San Antonio Atípac, in Pueblo Culhaucán, Delegación Iztapalapa, to experience its patron saint fiesta. In every barrio we have visited on our Ambles, the people, el pueblo, have been muy amable, very kind, and open to our presence and picture-taking, but we were especially touched in San Antonio when la banda played not one, but three John Philip Sousa marches just for us! We were also touched by an offer to introduce us to the cronista, historian of Culhuacán. So today we return, looking forward to experiencing more of the hospitalidad, hospitality, of this humble barrio.

While, yesterday, it was a challenge to find the street the church is on, today we are familiar with the way. So, rather than have our taxi driver wind his way from the Calzada de Taxquena to Eje 3 Oriente (Axis Road 3 East), we get out where the two roadways cross but don´t connect and take a pedestrian footbridge across Eje 3, descending one of its several exits to the corner that puts us nearest the entrance to San Antonio.

Receiving the Saints of Neighboring Barrios 


The printed program for the fiesta says there will be a reception of Saints from the other barrios of Culhuacán (there are seven others) and their respective parishioners at this corner at noon. The attendance of saints from other barrios at a patron saint fiesta is a primary, symbolic way of  expressing their shared identity as original communities of Mexico City. The community of saints and their parishioners will then proceed to the church for a Mass. It's about a quarter to twelve, but we see no signs of any Saints or their bearers. So we walk a short distance up Eje 3 to Avenida San Antonio and on to the church.

La banda, "La Poblanita" ("Little One of Puebla")

Our beloved banda, "La Poblanita" ("Little One of Puebla"), is playing in front of the church. When they finish a tune, we greet one another and we tell them, again, how touched we were yesterday by their playing John Philip Sousa marches for us. They smile warmly.

Just about then, as happened yesterday, some parishioners emerge from the church, carrying San Antonio and the demandita of el Señor del Calvario, the miniature Lord of Calvary in His glass coffin. 


San Antonio and la demandita del Señor del Calvario
head for Eje 3 and Calzada de Taxquena.

Three men, the leader with small red flag, step into Eje 3
to direct traffic to move aside for the procession.
It is standard practice for processions to take over even the busiest of roadways.

The small procession heads down Eje 3.

Under the Calzada de Taxqueña viaduct, which passes over Eje 3,
a gathering of Saints and some of the faithful of Their barrios

await the arrival of San Antonio

In the middle, we recognize San Andrés from the neighboring Pueblo Tomatlán,
as we were at His fiesta in November.


(The stairway in the rear is the one we descended not many minutes ago.)

All the Saints head back up Eje 3.
No matter the size of a procession, the flowers are always profuse and beautiful.

Some of the Saints of Culhuacán
 From upper left, clockwise:

  • Virgin of Candelaria, will be celebrated soon, on February 2. She is from Barrio Santa María Magdalena, Culhuacán;
  • Virgen de la Bala, Virgin of the Bullet (demandita in glass container). She is a santo popular, saint of the people who travels from home to home in Culhuacán and neighboring Pueblo Iztapalapa. (We have yet to learn why she is "of the Bullet". Meanwhile, we love the real parasol protecting Her.);
  • San José (St. Joseph), holding the Child Jesus, from Barrio San José Tula; the Tolteca from the city of Tula (north of the Valley of Mexico, now in the State of Hidalgo) were the first Nahuatl-speaking tribe to enter the Valley of Mexico; they took over Culhuacán in about 600 CE and then dominated the east side of Lake Texcoco.
  • Apóstle San Simón, from the Barrio of that name.


Banda La Poblanita follows at the rear. 
(Love the bass drummer, whom we didn't see yesterday.)

The saints enter the sanctuary of San Antonio.
The bald monk is San Francisco, St. Francis, from the barrio of that name.

All the saints:

Center is San Antonio, St. Anthony,
(Noting the black pig with him, we learn later that
He is associated with pigs because he evidently worked as a swineherd to make a living.)

Second left is a Lord of the Miracles, from which barrio we don't know.

Far right is San Juan Bautista, St. John the Baptist, from the barrio of that name.

El Señor del Calvario
, the Lord of Calvary, as the Saint of Culhuacán,
the major guest Saint of honor, rests in the rear corner.

To His right is the Virgin of Guadalupe, the Mother of Mexico.

Santa Anita,
St. Ann, the Mother of the Virgin Mary,
arrives a bit late to join the gathering.
She is from the barrio bearing Her name.

Standards of some of the Saints and their barrios.

The Mass


Music for the Mass is provided by a trio playing
what appears to be a type of dulcimer, plucked with the fingers,
an accordian and a simple, wooden drum.
It is another new combination of instruments in our experience.
The two women sing parts of the Mass.
It is very gentle, folk-style, melodic music.

The priest celebrates the Eucharist,
the Transformation of the bread and wine into the Body and Blood of Christ.

Some of the faithful of San Antonio Abad
and the other barrios of Culhuacán.

Passing of the Mayordomo

At the end of the Mass,
the mayordomos (head caretakers) of this year's fiesta, a couple (right),
pass a candle to the new mayordomos, also a couple (left), putting them in charge
of next year's fiesta.

¡Mariachi!


With Mass over, and many attendees leaving, we assume this part of the fiesta is over and we will head home. Going out the door, however, we encounter another musical group entering, mariachis.

Mariachi musician entering the church, singing.

What appear to be two mariachi groups, one in dressed in gray, the other in black,
play and sing as one.
They do not face the "audience" of parishioners;
they serenade the Saints!

Although the lyrical music is a gift to the Saints,
it is also another wonderful gift of the fiesta to its attendees and to us.

From Mexico, with Love
The young trumpeter, lower right,
played what we could only describe as a jazz riff worthy of the best.

La Gente, the People


We end, as always, enjoying and sharing los rostros, the faces of some of the people.

The couple, bottom right, are the new mayordomos.

And the Band Plays On


When the twenty-minute or so serenade of the mariachis ends, everyone finally leaves the sanctuary and as a group heads east on Avenida San Antonio. There is now a communal comida, meal. As frequently happens, one of the parishioners invites us to join them. As usual, we have to say "Thank you, but we are quite tired and it is time to head home." 

La banda plays on!

Not everyone joins the crowd headed to eat, at least not immediately. La Banda la Poblanita remains sitting in front of the church and once again, they begin to play. We wave goodbye. They nod and smile. And they go on playing, even though everyone else has left. Apparently, that is part of their contract for the fiesta. We trust they will soon get to join everyone else at comida, which is usually part of the exchange for their contribution.

The young mayordomo de la banda, whom we met yesterday, should be very pleased with his choices. All the music, from la banda, to the musicians at Mass, to the two mariachi bands have been absolutely wonderful!

We leave San Antonio de Abad Atípac feeling emotionally full and blessed. It has been another witnessing of how communal ties between the barrios of Culhuacán are maintained via their saints sharing in one another's fiestas.  And it has been another marvelous Amble to one of Mexico City's original barrios.

See: Culhuacán's Barrio San Antonio Atípac, Part I: A Humble Barrio With a Big Heart

Delegaciones of Mexico City
Iztapalapa is the large, medium green area on the east side.

Delegación Iztapalapa
with its pueblos and colonias.
Pueblo Culhuacán 
is marked by the green/yellow star.
Delegación Coyoacán, which 
contains four of the barrios of Culhuacán,
is immediately to the west.

The five barrios of  Pueblo Culhuacán of Iztapalapa are outlined in black.

Barrio San Antonio Abad Atípac (pink) is marked by the green/yellow star.
Its western border is the National Canal.
Its southern border is Calzada Taxqueña.
The line up its middle is Eje 3.

The dark green area to the far right is Cerro de la Estrella,
site of the Mexica/Azteca Temple for the Binding of the Years.

Wednesday, January 31, 2018

Original Villages | Culhuacán's Barrio San Antonio Atípac, Part I: A Humble Barrio With a Big Heart

Culhuacán, the Place of the Ancient Ones


We have already visited a number of times the original Pueblo Culhuacán, one of the most important of the original altepetls (city-states) in the Valley of Anahuac before the Mexica/Azteca took over in 1430.
~ We have explored its ancient roots, at the base of Cerro de la Estrella (Hill of the Star), on the Iztapalapa peninsula between Lakes Texcoco and Xochimilco, going back some 2,500 years. The Tolteca, a Nahuatl-speaking group who arrived there about 600 CE, dominated the east side of the Valley for 800 years.
~ We have seen how el pueblo (the people of the village) and its nine barrios, now divided between the two delegaciones (boroughs) of Coyoacán and Iztapalapa, actively maintain a shared sense of their history and pride in their communal identity through a system of interlinked fiestas.
~ The key to this shared identity and pride is the veneration of el Señor del Calvario, the Lord of Calvary, a carved figure of a black Christ during His Interment in the Tomb, after his Crucifixion and before His Resurrection. According to legend, He was found a couple of hundred years ago in a small cave in the Pueblo at the base of Cerro de la Estrella. As a santo popular, a saint adopted by the people (i.e., not designated by priests of the Catholic Church), He now has His own chapel, next to the cave. It was built by the community in the early 20th century and is maintained by el pueblo
~ As a symbolic but also concrete demonstration of this shared identity, the Lord of Calvary is carried to each barrio to be present in its church during its patron saint fiesta. We have witnessed how this bond is shared by the adjacent Pueblo Tomatlán and its two barrios, San Andrés and Santa María.

Barrio San Antonio Atípac


Recently, we learned that Culhuacán's Barrio San Antonio Atípac was going to have its patron saint fiesta on the weekend of January 20, honoring San Antonio Abad. St. Anthony the Abbot (i.e., head of a monastic group), aka Anthony the Great, was an early Christian Coptic (Egyptian) hermit who lived alone in the desert in the third and fourth centuries CE Barrio San Antonio Atípac is on the Iztapalapa side of the National Canal (aka La Viga, the Beam), which is the boundary between the two halves of the original Pueblo. Atípac is its original indigenous, Nahuatl name.

The fiesta announcement on Culhuacán's Grupo Cultural Facebook page lists a procession through the streets of the barrio scheduled for 5pm on Saturday afternoon. The sun sets a little after 6, meaning the light will be low and fading, so we worry about being able to get good photos. However, as it's easy for us to get to Culhuacán—a fifteen minute cab ride todo derecho, straight east along the wide boulevard, Calzada Taxqueña—we decide it's worth taking the chance. So at about 4:30 we get a taxi from our neighborhood base and tell the driver our destination.

Finding the Barrio in the Midst of an Urban Labyrinth


There is little traffic on a Saturday afternoon, so we arrive in the Coyoacán section of Culhuacán very quickly. However, finding the Church of San Antonio Abad turns out to be a challenge. Google Maps locates it on Avenida San Antonio, just northeast of the major intersection of Taxqueña and Eje 3 (Tres) Oriente (Axis Road #3 East), but it turns out that it isn't easy to get to the actual intersection, or even to find Avenida San Antonio. The way is, in fact, through an urban labyrinth of overpasses, underpasses, avenues and barrio callejas (narrow streets).

Before reaching the intersection, Taxquena goes up over a long viaduct that crosses above the National Canal and several streets, including Eje 3, only coming down to ground level as it approaches another main avenue, Avenida Tláhuac, in the center of the Iztapalapa section of Culhuacán. So. To get to Eje 3, we have to take a service road that runs beneath the viaduct. Reaching Eje 3, we find a fenced median dividing the road, which means there's no intersection that would enable us to turn north on the Eje. We have to go south some distance until we reach an intersection where we can dar la vuelta, turn around, and head back north.

As most streets are well marked in Mexico City, we have assumed that Avenida San Antonio is a wide street, with an obvious street sign. That, too, is not the case. We travel several blocks north of Taxqueña without seeing any such avenue. Obviously, we have missed it. The driver then lets us know he has GPS on his cell phone and punches in the address. The resulting map directs us through a calleja (narrow side street) crossing San Antonio to Avenida Tláhuac, on the east side of the barrio, then south to another calleja.

It is now some minutes after 5pm. We are getting anxious that we will be late for the beginning of the procession. The street is only a block long, ending at another narrow cross street. That one is blocked, typically, by juegos mechanicos, carnival rides, for the fiesta, so we tell the driver we will get out here and walk the rest of the way.

Wending our way on foot between the rides, we quickly reach another corner with a street running west. It is Avenida San Antonio, which is actually another calleja, rather than the wide avenue we imagined. Not far along the street, we spy a modern church steeple.

Avenida San Antonio
The church steeple rises 
on the right,
behind the telephone pole.

Chapel of San Antonio Abad

La Procesión


We arrive just in the nick of time! As we approach the church from the east, a banda arrives from the west (we can see Eje 3 a short distance away!). They enter the church. Before we can follow them in, some parish members exit, bearing the statue of San Antonio Abad. The band follows, playing, and the procession is underway.

San Antonio Abad

Behind San Antonio come other parishioners,
one bearing a small glass and wooden, casket-shaped box.
We know from previous visits to Culhuacán that it bears a demandita,
a miniature version of the Lord of Calvary.
Each barrio in Culhuacán apparently has one.

La banda follows behind.

Almost immediately, the procession  turns into a callejón, a narrow alleyway, and stops before the entrance to a home. The alleyway is decorated with blue and white balloons, the colors of the Virgin Mary. A table, covered with a cloth awaits San Antonio.

The mistress of the house listens while the leaders of the procession introduce themselves.
She then offers prayers to San Antonio,
followed by a gift of food, in this case, cookies, to the procession participants.

La demandita del Señor del Calvario,
Miniature version of the Lord of Calvary.

Mayordomos


The leaders of the procession are the mayordomos, literally caretakers, responsible for San Antonio and the fiesta arrangements. They announce to the householder their respective cargos, charges, responsibilties. One is mayordomo de la banda, responsible for obtaining the band (and the funds to pay for it). The other is mayordomo de la capilla, responsible for care of the chapel. 

                
Mayordomos de la banda y de la capilla

There is a pause in the procession while people eat the cookies offered them, so we introduce ourselves to the mayordomos and tell them of our purpose in attending the procession and that we will publish an account and photos in Mexico City Ambles. We give them our card with the blog's URL. They promptly introduce us to other members of the mayordomía, the commitee that has organized and is overseeing the fiesta.

This young man turns out to be in charge
of the cohetes, the rocket-style firecrackers
essential to announcing the events of a fiesta,
including the approach of the procession.

We are struck by the youth of some of the
mayordomos. Usually it takes years of
helping with fiestas
to reach these positions of leadership.

                                 

The procession moves on to another home.

Copal, an ancient Mexican incense, is offered in a tradtional indigenous censer. 

A tradition that goes back centuries
before the arrival of the Spanish
and Catholicism in Mexico.


La Banda, John Philip Sousa and the Fourth of July


After the ritual of introductions and prayers, treats are again offered to the participants, this time a cup of pudding, which takes a while to consume. We use the time to talk with members of the banda while they have a break from playing. T

We tell them that su música nos encanta, their music enchants us, i.e., we love the variety of Mexican musical styles that they have been playing, all excellently. Each region, even each state, of Mexico has its own style of popular music. The banda has already played everything from ranchero, the lyrical style of mariachis originating in the western state of Jalisco, to jarocho, Veracruz style with its syncopated Caribbean rhythm. They ask where we are from and we acknowlege we are estadounidense, literally a "USian", from the United States. They tell us their band's name is "La Poblanita" ("Little One of Puebla"). They all live in Mexico City, but are from the State of Puebla. 

We also tell them that they are all muy guapo, very handsome, and take several individual photos.

Top, second from left, is the sousaphone player (see below).
We think the clarinetist, (top, far right)
is the one who got the band to play some tunes especially for us (also see below).

Then they start to play a tune, one that sounds extremely familiar. It is a march by John Philip Sousa, "Stars and Stripes Forever"! (The link takes you to a recording of the march) One of the clarinetists speaks to us, "This is for you." When they finish, the tuba player tells us that his instrument is actually a sousaphone, a variation on an orchestral tuba made at Sousa's request to be portable for marching bands. It is the rhymthic foundation of every Mexican banda and its player is telling us some U.S. music history that we didn't know.

Playing "The Stars and Stripes Forever"

We then proceed through the streets toward the next home, and they play two more Sousa marches!  One, they tell us, is "The Washington Post" march. The melody is familiar from high school and college football games, but we didn't know the name. Later, we find it was commissioned by the Washington Post newspaper for a celebration. 

We are nearly brought to tears. Here we are, a foreign outsider in the midst of a Catholic religious procession in a working class barrio of Mexico City, and it sounds like the Fourth of July! Such is the quintessential amabilidad (kindness) and calidez (warmth) of Mexicans toward estadounidenses, despite the abuses our government continues to impose on them. It is truly a moment we will savor forever.

Algunos de la Gente, Some of the People


As always, we take advantage of the procession to take retratos (portraits) of some of the people participating and watching.


El señor, the gentleman, upper right, introduces himself to us.
He is Sr. Rojas. He offers to introduce us to the cronista, historian, of Culhuacán.
The young man below him is his younger son. His is another warm reception to the barrio.

Preparations for Tomorrow


By now it is past 6 pm and the sun has set. Little light is left, so photos are virtually impossible. We decide it's time to go. We bid farewell to the mayordomos, la banda and Sr. Rojas, who has offered to share more information about the barrio and Culhuacán. We promise to return tomorrow at noon, when saints and people from the other barrios of Culhuacán will be received at the intersection of Calzada Taxqueña and Eje 3 (!) and led in a procession to the church to join in the Mass celebrating San Antonio Abad and His barrio. 

We walk west on Avenida San Antonio, towards Eje 3 where we will hail a cab. This takes us back past the church. The doors are open, and the lights are on. We didn't have time to see the church interior when we arrived, so we climb the steps and enter. 

Chancel of San Antonio Abad

As with all patron saint fiestas, the church is full of flowers, this time all white, perhaps to go with San Antonio's robes. A middle-aged man is working behind the altar, arranging huge bouquets. Two younger men, evidently his assistants, are arranging flowers along the aisles. Expecting that el Señor del Calvario is in the chancel, we walk to the front and introduce ourselves. The gentleman is Sr. Alejandro Díaz, a professional florist. He greets us warmly and gives us his card.

Sr. Alejandro Díaz, florist

We see that el Señor del Calvario is in the corner behind him, so we ask permission to come up onto the dais to take photos. Sr. Díaz replies, "¡Por supuesto, pase!", "Of course, pass (come on up)!" 

El Señor del Calvario,
The Lord of Calvary
(A demandita, smaller version is to the right.)

El Señor del Calvario,
The Lord of Calvary

The "Brother" Lords of the Caves


Using his cell phone, Sr. Díaz takes a picture of us taking a picture of el Señor del Calvario. He also tells us that on Ash Wednesday (February 14 this year), el Señor del Calvario will join his "hermano" (brother), el Señor de la Cuevita, the Lord of the Little Cave, in the latter´s Santuario (Santuary) in the center of Pueblo Iztapalapa. This is another gift to us, on an afternoon full of gifts. 

We know of el Señor de la Cuevita. Like el Señor del Calvario, he is a figure of a black Jesus the Christ enterrado (buried) who, according to legend, was found in a small cave at the foot of the north side of Cerro de la Estrella, at the edge of the original Pueblo Iztapalapa. After He was attributed with saving the pueblo from a cholera epidemic in the mid-19th century, a large sanctuary was built for Him next to the cave by el pueblo, the people, not the official church. Hence, the building is an independent "sanctuary", not a parroquia, parish church under diocesan supervision. He is another santo popular, saint adopted by the people.

We visited the Santuario last Good Friday, before leaving the Passion Play of Iztapalapa. The Passion Play evolved from processions held to celebrate el Señor's rescate (rescue) of His pueblo. We found el Señor being carried in procession from His sanctuary in order to join el Viacrucis, the Way of the Cross, the procession up the Hill of Calvary/Hill of the Star. However, evidently because of the solemnity of the Crucifixion, His casket was covered with a cloth, so we could not actually see him. (Nor did we have the energy to climb the Hill.)

We also know that, like His "brother", el Señor de la Cuevita also visits the barrios of the Pueblo Iztapalapa for their respective patron saint fiestas. We have long wondered about the parallel existence of two virtually identical Lords of the caves, on opposite sides of the Cerro de la Estrella, each the primary saint of an ancient indigenous pueblo. We have wondered, too, about their possible relationship (including, perhaps, some competition). So we know we will add an Amble to el Santuario in Iztapalapa on Wednesday, February 14. 

Hasta Mañana, Until Tomorrow


We say "muchas gracias" to Sr. Díaz and his assistants and leave the church. We are tired, but more than satisfied. In fact, we are in a state of amazement at all the gifts we have been given by the people of Barrio San Antonio and those assisting in the procession of its patron saint: a serenade of John Philip Sousa marches by la banda, an offer by Sr. Rojas to introduce us to the historian of Culhuacán and now the key to encountering "los Señores hermanos", the two "brother" Lords of the caves of Cerro de la Estrella, together! And la calidez del pueblo, the warmth of the people.

We had no expectations when we headed off to the humilde (humble) Barrio San Antonio earlier this afternoon to witness its patron saint procession. Objectively, it was a modest celebration. But personally, we certainly have been very blessed. We look forward to tomorrow.

See:  Culhuacán's Barrio San Antonio Atípac, Part II: A Gathering of the Saints of Culhuacán

Delegaciones of Mexico City
Iztapalapa is the large, medium green area on the east side.

Delegación Iztapalapa
with its pueblos and colonias.
Pueblo Culhuacán
is marked by the green/yellow star.
Delegación Coyoacán, which also has barrios of Culhuacán,
is immediately to the west.

The five barrios of  Pueblo Culhuacán of Iztapalapa are outlined in black.

Barrio San Antonio Abad Atípac (pink) is marked by the green/yellow star.
Its western border is the National Canal.
Its southern border is Calzada Taxqueña.
The line up its
 middle is Eje 3.

The dark green area to the far right is Cerro de la Estrella,
site of the Mexica/Azteca Temple for the Binding of the Years.