Tag Archives: indigenous

Pop-Up Sale: Oaxaca Quechquemitl, Mexico Stylish Scarf/Poncho

This pop-up clothing sale features the indigenous Mexico short poncho or triangular bodice cover-up called a quechquemitl in the Nahuatl language, used by pre-Hispanic women throughout the country.

It’s my favorite accessory and that’s why I have too many of them! Slip one over your head, and your shoulders and bodice are covered beautifully, even if you are only wearing a tank-top or halter. It’s a one-piece scarf, too, that never falls off!

My 2011 Quechquemitl Blog Post

How to Wear a Quechquemitl

Here I am offering — in like-new, rarely worn condition — some beautiful indigenous clothing made by women and men in Oaxaca villages, most made with natural dyes, some hand-spun native cotton. As you might expect, they are from some of Oaxaca’s finest weavers, dyers and designers.

All prices include shipping within 48 U.S. states!  Send me an email and tell me which piece(s) you want. I’ll email you a PayPal invoice. Purchases must be made by June 30. I will ship from Santa Fe, New Mexico after July 7.

Native Oaxaca coyuchi cotton quechquemitl, trimmed in green cotton, $125 USD

Native, rare Oaxaca coyuchi cotton quechquemitl, hand-trimmed in green, $125 USD

  1. Coyuchi Cotton Quechquemitl (above) handwoven in the village of San Sebastian Rio Hondo on the back strap loom by Khadi Oaxaca. Color is a warm caramel. One size fits all. $125 USD.
1B. Coyuchi cotton quechquemitl, close-up

1B. Coyuchi hand-spun wild cotton quechquemitl, close-up

Note about coyuchi cotton: This is rare, wild native cotton grown in the high mountains of Oaxaca that separates the valley and the coast.

2. SOLD. This pericone (wild marigold) dyed quechquemitl (below) is exactly the same style as the one above, made in San Sebastian Rio Hondo by Khadi Oaxaca. It is golden-yellow and the hand weaving shows the variegation of the process. One size. $145 USD.

Pericone and indigo quechquemitl from Khadi Oaxaca, soft gold and variegated blue

Pericone and indigo quechquemitl, hand-spun cotton, soft gold and variegated blue

Pericone quechquemitl trimmed in indigo blue cotton thread, hand-dyed. $145 USD

Pericone quechquemitl with indigo blue cotton thread. $145 USD

3. Below. Pericone/indigo/coyuchi dress, size M/L. I made a pattern from a favorite Dosa dress and have sewed it multiple times with French seams, patch pockets, and lots of designer detailing and hand stitching. For this dress, I bought hand-spun cotton fabric from Khadi Oaxaca that is hand-woven and dyed with wild marigold, indigo and integrates native coyuche cotton. $165 USD.

3B. Detail, Dosa-inspired dress with Khadi Oaxaca fabric

3B. Detail, Dosa-inspired dress with Khadi Oaxaca fabric

Here is the full dress below.

Size M/L. A-line dress made with Khadi Oaxaca handspun + woven cotton. $145 USD

3A. Size M/L dress made with Khadi Oaxaca handspun + woven cotton. $165 USD

4. Alfredo Orozco nut-dyed quechquemitl, below, is woven on a flying shuttle pedal loom in the deshillado technique, which means there is an open-weave. You can see the detail in photo 4B. This one is more pale beige than brown. Touches of cream-colored ikat add interest. One size. $85 USD.

Hand-woven, nut-dyed quechquemitl with ikat dyed warp threads by Alfredo Orozco, $85 USD

Hand-woven, nut-dyed Orozco quechquemitl with ikat warp threads, $85 USD

Below is the weave detail of the fabric above. Finish work is done by Alfredo’s wife Veronica on the sewing machine.

4B. Orozco beige quequemitl detail with open weave.

4B. Orozco beige quechquemitl detail with open weave.

5. SOLD. Below, same Orozco style as #4, but with indigo blue dyed threads to add detail of design. One size fits all, $85 USD.

Orozco quequemitl with nut and indigo dyes. Detail is with open weave. $85 USD

Orozco quechquemitl with nut and indigo dyes. Detail is with open weave. $85 USD

#5B. Full view of Orozco nut/indigo dyed quechquemitl. It is more beige than photo shows. $85 USD

#5B. Orozco nut/indigo dyed quechquemitl, more beige than photo shows. $85 USD

6. Melon colored cotton top, below, size medium, from the Oaxaca shop of Remigio Mestas, Los Baules de Juana Cata, the finest in town. Machine chain stitching, commercial thread, signed by back-strap loom weaver. $75

Crop top from Remigio Mestas' Los Baules de Juana Cata, $65 USD

Cotton top from Remigio Mestas’ Los Baules de Juana Cata, $75 USD

6B. Detail of cotton top from Remigio Mestas

6B. Detail of cotton top from Remigio Mestas

7. SOLD. Turquoise quechquemitl, one size, with machine chain stitch detailing, hand-finished seams and hem. From the best shop in Oaxaca, Los Baules de Juana Cata and Remigio Mestas. $125 USD.

Quechquemitl in brilliant turquoise from Remigio Mestas, one size, $125 USD

Quechquemitl in brilliant turquoise from Remigio Mestas, one size, $125 USD

7B. Detail of turquoise quechquemitl.

7B. Detail of turquoise quechquemitl. Not discolored, just photo light variations.

8. Wine Red Quechquemitl, below, from Los Baules de Juana Cata and Remigio Mestas who personally works with indigenous weavers and embroiderers to make the finest garments. One size. $125 USD.

Wine Red Quechquemitl, one size, $125 USD, from the shop of Remigio Mestas

Wine Red Quechquemitl, one size, $125 USD, from the shop of Remigio Mestas

Detail of wine red quechquemitl from Remigio Mestas' Oaxaca shop

Detail of wine red quechquemitl from Remigio Mestas’ Oaxaca shop

Let me know which one you would like to purchase by number —  send me an email. I’ll be going to the USA in early July and will mail to you via USPS after July 7.  Thank you very much!

Mascaras Mexicanas: Mexican Masks — Dances, Dieties, Identity

A new temporary special exhibition at the Palacio Nacional (National Palace) on the Zocalo in Mexico City features hundreds of hand-made masks from towns and villages throughout Mexico.

This is the same building that houses Diego Rivera murals, so if you go there soon, don’t miss this. Enter on side street through security, go to second floor.

 

I returned on my last day in the Federal District and spent about an hour-and-a-half learning more about Mexican art and culture. Open Tuesday through Sunday, 10 a.m. to 5 p.m.

In ancient civilizations one of the main functions of ritual masks was to represent gods to worship them in religious celebrations. This was designed to support natural and social equilibrium.

 

In pre-Hispanic Mexico, masks served as elements of transformation that allowed rulers and priests to assume the identity of their gods during ritual ceremonies.  This helped bridge communication between the spiritual and natural world.

 The gold mask, above right, was found in a Monte Alban, Oaxaca tomb.

Sculptures, reliefs, murals and figurines from throughout Mesoamerica show ancient members of the elite personifying deities with the masks and attire that empowered them.

If you come with us on Looking for Frida Kahlo and Diego Rivera Art History Study Tour in February or March, you can drop in to see this show.

According to the exhibition curators, since the time of the Spanish conquest in 1521, the invaders prevented pre-Hispanic civilizations from freely practicing their religious customs. The conquistadores imposed their will by force. The Catholic religious friars sought to supplant native ancestral traditions by incorporating Christian ideas into native rituals.

 

Despite these efforts, pre-Hispanic symbols survived and indigenous people continue to observe their ancient religion under the veil of Catholicism.  New masks arose from this cultural mixing (mestizaje) with an original combination of symbols that continue to the present in many regions throughout Mexico.

 

This provides continuity for ceremonial and celebratory traditions.  Many communities throughout Mexico, such as Teotitlan del Valle, where I live, practice rites and dances like Dance of the Feather (Danza de la Pluma) from viceregal times in which costumes and masks play a central role in the celebrations.

        La Malinche mask, left, called Maringuilla bonita, is from the Purepecha Danza de los Viejitos, Michoacan. Here she appears as a sweet, modest young woman.  To the right is Moor Mask from the Sierra Norte, Oaxaca, with eyelashes and red cheeks depicting cultural exoticism.

 

The masks are handmade from gold, precious stones such as jade, turquoise, malachite and coral, wood, paper, straw, textiles and other materials. All the indigenous people of Mexico, including Aztecs, Mayans, Zapotecs, Purepechas and others used them.

 

Sacred dances in pre-Hispanic Mexico were ceremonies of invocation that found resonance in Catholicism as indigenous people were folded into the Spanish concept of small towns or barrios under the sponsorship of patron saints.

  Right, Huichol mask from the Sierra Madre of Jalisco. The Huichol people do intricate beadwork.

Indigenous people adopted and venerated these saint along with their own ancestors and pre-Hispanic deities. Friars promoted village feast days during the liturgical calendar and introduced morality plays. These were dramas based on sacred history and events that focused on the struggle between good and evil.

 

Often featured in these dances are masks representing Judas, Jews, Moors and the devil. The purpose of this was to instill fear and respect in the local population along with the message that they were defeated and obliged to strictly obey the new religion. I have no personal evidence today of any anti-Semitism in Mexico, that continues to welcome dissidents and disenfranchised.

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We see in the Hall of Festivals at the Secretary of Public Education Building in Mexico City, many of these celebrations painted by Diego Rivera in his murals. Masks in this exhibit depict the Deer Dance from Sinaloa, also featured by Rivera.

  La mascara posee un extraño poder de sugestiøn sobre la imaginaciøn … es la sintesis, la               esencia de la deidad, del demonio, muerto o héroe qu se trata de representar.                           — Miguel Covarrubias

           The mask has a strange power of suggestion on the imagination … it is the                                    synthesis, and represents the essence of deity, demon, death or hero.                                           — Miguel Covarrubias

The exhibition takes a step beyond the traditional to include the work of Mexican contemporary artists who work in various media. This painting (below) by Frida Kahlo, My Nanny and Me, is on loan for this exhibition from its home at the Dolores Olmedo Museum.

Evoking Frida Kahlo: Making Altars and Shrines Art Workshop

The painting is part of this exhibition because of the masked wet-nurse representing indigenous culture that provides sustenance.

 

Also included are the work of artists Francisco Toledo (paper mask) and Germån Cueto (wood mask), and painters and printmakers whose names I didn’t record (sorry).

   

Today, we often hide behind the mask we present to the world as a way of self-protection, self-preservation. In the days before the popularity of mask-wearing for Halloween, the mask was a symbol for deception, hypocrisy, and lies.

Instead, we can hide behind a straight face, make-up, choice of clothing to present who we are — to project “our face” outward. It is interesting to think that an exhibition of this type can cause each of us to ask the question, Who am I?How do I present myself and how am I “seen” in the world?

 

 

 

 

 

 

Death in the Family: Oaxaca, Mexico

It’s quiet. The sky is covered over with a blanket of thin clouds. Birdsong accentuates the space. Though it’s the end of June just before the solstice, the morning is chill. A breath of wind rustles the guaje tree branches outside the kitchen window. I need a wool wrap. Breakfast is hot oatmeal with goat yoghurt and fresh mango. I am conscious of each bite. Conscious of my mouth chewing, my tongue curling around my teeth, the swallow of sustenance. It is quiet. I feel the solitude. Perhaps this is the morning calm before the sky opens in an eruption of sun and heat, later to be soothed by afternoon rain.

She died yesterday. It’s as if she is waiting to take flight, her soul soaring skyward to the heavens, as her body is prepared by loved ones for burial before the procession to the cemetery. The street in front of her house is covered in a raised white tent, a shelter and a blessing on all who exit and enter. It is a sign to know she has passed to where the gods will take her. This is how it’s done here in the Zapotec village where I live in southern Mexico.

We know other life cycle events by the red and blue striped tents that cover patios and courtyards and streets. These are the happy times: baptisms, quinceaneras, weddings, birthdays and anniversaries. Life here is a constant celebration.

Early summer. Just plowed fields wait to receive indigenous seeds: corn, beans and squash. The earth is moist with rain, fertile volcanic soil is enriched with manure plowed under over centuries. Crops rotate. Fields go fallow. The dry season comes in winter to welcome snow birds. The rainy season cycles around again.

The band plays in her courtyard. It is a dirge. Familiar. Known to all. A call to the dead and those still living to pay attention, pay homage, give thanks, pause, embrace family and mourn. I climb the stairs to the rooftop to look out over the valley and the street where she lived. I didn’t know her well, only in passing. She was a slight woman, quiet, mother of eight, who battled diabetes for the past ten years and died well before sixty.LevineMuertos NormaBest11Xoxo10312013-6

Church bells ring. Sobering. Somber. Soon the procession will form, led by a drummer, followed by the band playing the dirges. Pallbearers will carry her casket, followed by women whose heads are covered in black rebozos. They holdy flowers and candles as they likely did centuries ago. They will walk slowly, thoughtfully, carefully, one foot before the other, through the cobbled streets to the cemetery where she is buried today.

The family will sit in mourning for a week, receive visitors who bring bread, chocolate, flowers, candles and condolences. A black bow will cover the doorway to the house. The bow will stay there forever, until it disintegrates in the wind, rain, sun, over time.

In nine months, her grave will be dedicated with a cross, placed in front of those who passed before her. Until then, it will be unmarked. When they put her to rest in the earth, they will move aside the bones of her ancestors to make a space for her. Her soul will return to visit loved ones during Day of the Dead each year following the scent of cempazuchitl and copal. May she rest in peace.

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Tonina, Hidden Chiapas Archeology Gem: The Road Less Traveled

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Few people make Tonina, the classic Maya archeological site just beyond Ocosingo, Chiapas, a travel destination. Instead, they choose to go between San Cristobal de Las Casas and Palenque directly, bypassing the most vertical site of the ancient Maya world. It’s another three hours by road to reach Palenque, which demands at least one overnight stay. (Do you see us at the top?)

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From San Cris, Tonina can be navigated in about a day-long round-trip, giving you several hours at the site.  We left at seven-thirty in the morning and planned to return to San Cris by seven in the evening, including a one-hour stopover in Oxchuc to stretch and see textiles.

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It’s a long and winding road. We traveled from seven thousand foot mountains studded with pines to lowlands bordering the Lancandon rain forest filled with tropical vegetation, banana palms and adobe huts with thatch roofs.  The mountains fall fast to almost sea-level over this almost three-hour journey, so the road curves sharply. Ginger is a great antidote.

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This is EZLN territory, and Zapatista politics for and by the people prevail here. It is not unusual to come across an occasional roadblock demonstration. This is a common method for anti-government protest in both Chiapas and Oaxaca. There are grievances here. Sometimes for a donation, vehicles may pass. Other times, it’s important to know alternate secondary routes and have a full tank of gas when passage on the main highway isn’t possible.

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At Tonina, we had an on-site Maya guide who participated in site excavations ten years ago. He played here as a child.  Our multi-lingual guide who traveled with us from San Cristobal, anthropologist Mayari (meaning Maya princess), fluidly translated between Spanish, English and Tzeltal, the regional Mayan dialect.

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There were at most ten other people at Tonina. From the top of the Pyramid of the Sun there is a spectacular view of the Ocosingo valley. Mayari tells us that Frans and Trudy Blom would fly in a single engine Cessna to Palenque and the Lancandon rainforest in the early 1950’s.  She made that trip, too, with her archeology father as a child.

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After most of us climbed to the top (not me this time, because of my new knee), we enjoyed a picnic lunch back at the site entrance, where a small, excellent museum hold pieces excavated from the site.  When I was in Mexico City recently, a huge exhibition (now closed) on the Maya world at the Palacio Nacional prominently featured treasures from Tonina.

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Then we back-tracked to Oxchuk.

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Oxchuk weavers work on a back strap loom and then embroider the textiles by hand.  If you turn off the main highway and venture onto the town’s main streets, you will find family run shops supplying huipils to the women of the local community.  The quality is first-rate and the price is about half of the cost as in San Cristobal.  Definitely worth a deviation. We were a curiosity since I suspect not many tourists make a stop there.

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By now it was dusk and as we approached the intersection beyond Huixtan to turn onto the highway just about fifteen miles from San Cristobal, there was a roadblock demonstration. We turned around, bought two five liter jugs of gas at a roadside stand, asked a local man and his son to go with us (for a fee), and set off on an alternative back road through the mountains that would take us into San Cristobal.  They carried official local papers authorizing travel across mountain communities.

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We arrived back at our hotel only an hour later than we had planned. For reassurance at the outset, I called our hotel to tell them our whereabouts and route while our very competent guide Mayari notified ATC Tours to track us on GPS.  Risk of danger? Little to none.

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One of our participants said this was definitely an adventure story worth retelling! It was the last day of our two week Oaxaca and Chiapas art and archeology study tour. What a grand finale, wouldn’t you say?

San Juan Chamula, Chiapas: No Photographs, Please

It’s impossible to take a photograph inside the once-Catholic church of San Juan Chamula.  It is a Sunday haven of pre-Hispanic mysticism, with folk practices that go way back in indigenous history.  Tourists are warned to tread lightly.

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My body aches to take a photograph of the family crouched on pine needles in front of a sainted altar surrounded by a pile of eggs, a live chicken, and dozens of burning candles affixed to the tiled floor where the pine needles have been swept aside.

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Taking photos in the church is verboten.  Forbidden.  In years past I have seen village officials who mind the church protocol confiscate the cameras and memory cards of those who sneak a pic.  Impossible to be sneaky here. Sometimes, if a tourist resists, s/he is put in the local jail.

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Our group from Penland School of Crafts is compliant.  We tuck camera’s away into shoulder bags and backpacks. We are not going to tempt the fates or the village fathers.

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A woman kneels in prayer singing in an ancient tongue, a melody pitched so that the gods will hear her.  Another keens.  Another weeps.  A shaman makes a blessing with an offering of coca-cola and mezcal.  Burping the fizzy drink is believed to cleanse the soul. Sunlight streams through the high side window and beneath the glow the people are bathed in shadow and light.  The space is illuminated.  Smells like piney forest, smokey candles, the burst of lilies and roses.

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Feet are bare and worn.  Feet are brown and calloused. Women’s furry black sheep wool skirts are tied at the waist with glittery cummerbunds.  Their blouses, silky polyester, are embroidered with intricate diamonds, birds, flowers, zig-zags and snap at the throat. It’s cold at 7,000 feet elevation.

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This is sacred space, like being in a cave.  Here the human and divine spirit are one and belief is powerful. I guess no photographs are necessary to remember.

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Beyond the church courtyard is a lively market place to buy hand spun and embroidered wool from the town, strange fruit, clothing from surrounding villages, meat, poultry, vegetables tortillas and bread. Amber and jade vendors hawk their wares. Little old ladies whose garments are beyond wearing, peddle purses, bracelets and keychains.

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Today, the plaza is lined with indigenous women and children from outlying hamlets, hundreds of them.  They sit on the edge waiting.  What are you waiting for? I ask one of them. She replies, we wait to receive an every-two-month stipend of 850 pesos. Soon, they form a line and hurry to the back of the government building. Their support is equivalent to $45USD per month.  Of course, she doesn’t want her picture taken.

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