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.


Showing posts with label Venus. Show all posts
Showing posts with label Venus. Show all posts

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.

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.


On the Avian Serpent and Venus of Early Formative times (1500-900 B.C.)

Both affiliating and signaling, Venus-laden figurines and carved pottery reveal evidence of a ritualized behavior and cosmology, one that, for the most part, was participatory among early Mesoamericans.  Building-up of the notion of a regional cult, the Venus star integrated well with the Avian Serpent, as both forces, one of worldly significance (Avian-Serpent), and one of universal significance (Venus), worked jointly to bring about a social order while people negotiated resolution(s), occurring further within the structure of a regional/religious cult.  Richard L. Lesure (2004:88) makes the point that Olmec-style objects do not simply evince a two-way relation between a person and his or her gods, but instead a three-way relation between a person, the gods, and other people.  The Avian Serpent and Venus, together, display the behavioral creativity, present during social dialogue between people, taking place during scheduled intervals, and perhaps marked further by the different phases of Venus.  Gerardo Aldana (2005:309) does note that a single sky-watcher, over a duration of eight years can gather enough data on Venus to coordinate ceremonial events, of which would have fallen in line with the observable planetary phases and phenomena evinced by Venus.  In times of need one looked toward the sky for answers (Aldana 2005:318), surely after a long emotional journey, after the cup of tears overflows, and a new life begins.

MESONET 2012


The Spread of Regional Cult in Early Formative Mesoamerica (c. 1500-900 B.C.)

The Spread of Regional Cult in Early Formative Mesoamerica (c. 1500-900 B.C.)

The End of Days?

 You put 2013, as if 2012 does not exist? Is that the last transit of Venus and The End of Days? The cup overflowing?  I appreciate your outlook on the Venus/Serpent combination.  Harmony?  Balance?  After the Cup of Tears overflows, the cycle ends, which implies a new one begins – EM305

Quetzalcoatl's portable metate / #2 Pencil

Basalt metate with Venus star redrawn with number 2 pencil from Guthrie and Benson’s 1995 The Olmec World: Ritual and Rulership.