BACK TO MY HOME PAGE

Welcome students and colleagues, friends and family, if you have made it this far, I encourage you to stay a bit longer and read about some of my work. The writings reflect many of the thoughts that I carry with me throughout the course of a day, evening, and often times, the dreams that take hold of me while I sleep. The verses represent the inner voice in me that speaks of the past, the present, and the future. Writing is my ultimate form of expression that allows me to reflect, inspire, get well, and grow. The energy that feeds my work, I pull from themes that correspond to Mesoamerica, my ancestral place of birth, and the area I study. References to symbols of the past, deities, and natural phenomenon, dominate certain pieces, and blend with current verses of life, love, and death. I have never taken a writing class... the only "style" that exhibits my work is the one that I create from my imagination, heart, and dreams.

I’m an avid builder and horticulturalist, and so I spend a lot of my time building things and growing different types of herbs and plant food. I do not identify as an artist nor do I make art for aesthetic purposes; my work solely materializes a ritual-ceremonial or utilitarian function. The craft of working with wood I learned from my father, by watching him design and build homes throughout much of my adolescent youth. I also learned how to work with stone by watching my uncles construct brick and rock landscapes, in the wealthy neighborhoods were they labored during much of the 1980s, when construction was booming. My paternal grandpa Juan was also a craftsman, hence why all his sons became builders of some sort, and so building has always been an integral part of my family’s trade history. I learned about plant cultivation from my abuelita Mercedes on my paternal side and my abuelito Severo on my maternal side. Much of the landscaping strategies that I learned from my grandparents came with them from Mexico when they migrated to Alta California, in the early 1960s, along with my parents. A lot of the building and planting strategies that my family has implored have been in use for over 3,000 years. It is my purpose to revitalize and sustain these ancestral practices through ceremony, household building, and plant cultivation.

My fascination with building and growing food is not only familial, but also physical-skeletal (see my Physical Anthropology 101 blog), and because so, I have an admiration for the morphology of the human hand. The hand is unlike any part of the body, and because we use our hands every day, we literally take them for granted, sometimes failing to notice their full potential use. Our hands are our first weapons of choice in an attack, yet they are the first part of the body that we extend when helping or consoling someone. With our hands, we build shelter, writer letters, prepare food, and unknowingly, make love. Our hand-digit coordination is unique because it is precise, well adapted for creating, and for using and making tools. Hand-digit use coordination has been a part of our human evolutionary past since we inhabited arboreal environments, way before we developed bipedalism. When combined with tool use, the creative use of the hands has the capability of decolonizing our minds and bodies.

My inquiry into the relationship between hand-bone morphology usage and social behavior remains in the early stages. Nonetheless, some preliminary findings I modeled in a recent paper where I discuss the role of the hands, and early human tool making, in the creation of spatial wellness. The paper is published in Vol. 3 No. 4 of the International Journal of Development and Sustainability.


While I'm still learning

Anthropology 115L: Physical Anthropology Laboratory @ Cerritos College
I don’t want my students to thank me.  I don’t want them to come see me, write me, or defend me.  When they leave my room, they will leave with more knowledge, wiser, and more inspired to continue.  I want them to fight for what they believe in, to make the decisions that honor their experiences, and their directions.  Their thoughts will have reached me, and my heart will have been touched, when I come across their papers, and read their stories.  That’s all I could ask of any student, that’s all I could ask of anyone, while I’m still learning.

The Planet Venus

Guthrie and Benson (1995:133)
People of Formative Mesoamerica did not have to look far for ideas and inspiration.  A glance at the night sky provided an excess of visuals, as stars, planets, and distant galaxies informed the curious mind (Carlson 1990).  One symbol in particular, a diamond with concave sides, Jeffrey P. Blomster (2002:179–180, 191; see also Coe 1977:189) describes as a “Venus Star,” which might be a correct interpretation.  The planet Venus, the second planet orbiting the Sun, is the second brightest object in the dawn and night sky, always appearing westward, never veering farther than 47° from the base of a sunset (Espenak 1996).  To the observant eye, it stands out from smaller true stars as a larger, twinkling, and four-cornered star with an apparent magnitude.  In astronomical terms, the brighter the object the lower the magnitude, and on a scale of 1 to 6, Venus is a −4.9 at its maximum.  That magnitude, and/or brightness I believe is represented as a line, incised, or sometimes carved, immediately following the four ends of the Venus Star.  The female figurine from Las Bocas in Guthrie and Benson’s (1995:314) Olmec art catalog exemplify these early morning, evening, and nighttime phenomena.

HELLO SPRING!

Gila Pima Ha: l Squash


Cabbage


Beets


Carrots in container


Big Max Squash


GOOD BY WINTER!

@ Big Bear Lake

On the lift @ Bear Mountain

My cousin Richard @ Bear Mountain

My uncle Chief George
I was hoping to get some more snowboarding done this season but not sure if that will be the case.  Nonetheless, I had some good runs, and time spent in Big Bear with family is always rejuvenating.  Perhaps will get a snow dropping storm or two, but for now, GOOD BY WINTER!


ONE! (¿Quién Será?)

The Venus Star on the belly of a metate of supposed La Venta origin
Six months ago (October 12, 2012) the editors at Ancient Mesoamerica accepted my paper "Avian Serpents, Carved Pottery, and the Spread of a Regional Cult in Early Formative (1250–900 B.C.) Mesoamerica" for peer-review.  Last month after an inquiry into the status of the paper, I was informed by the managing editor that the reviews had come in with the exception of one, ONE! (¿Quién Será?).  And so I patiently, and sometimes anxiously, await the editor’s response.  The paper could potentially become my first single-authored article in what is a respectable and widely circulated journal.  The who’s who in Mesoamerica has works in this bad boy!  My colleagues have informed me that a few scenarios are possible:  “accept,” “accept with minor changes,” “accept with major changes,” or “reject,” LOL! (Can you tell I have a sense of humor)?

Attacks on Ethnic Studies

The Venus Star and the Avian Serpent:  Remnants of a Regional Cult in Early Formative Mesoamerica
The abstracts for the 78th Annual Meeting of the Society for American Archaeology have been posted and I am super excited.  This marks my return to the meetings since the Atlanta stage back in 2008.  Since then my knowledge of the Avian Serpent has expanded to include its companion Venus.  Just what did the pair signify to early Mesoamericans and what social processes were involved.  But more importantly, how can Mesoamerican studies serve as a culturally relevant teaching practice?  How is such ancestral knowledge to be used to take on problem-oriented research, work that addresses our current social, educational, and political state?

Just recently, Arizona District Judge Wallace Tashima upheld the ban on Mexican-American Studies (MAS) programs in Tucson.  As most educators of the social sciences know, Mesoamerica, and/or Indigenous intellectual thought of the America’s is the foundation of MAS and Chicana and Chicano Studies programs.  Ancestral knowledge is the baseline of ALL Ethnic Studies curriculum, white, red, black, or brown!  Attacks on Ethnic Studies, are an attack on the ancestral knowledge systems of all people, they undermine people’s rights to learn and revitalize their true history and culture.