static_abyss (
static_abyss) wrote2018-10-10 11:02 pm
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Home of the Pine Trees - LJ Idol Week 2
Our culture is one of remembrance.
Ocotlán, where my mother was born, remembers its past in its bones. Midway up the northern side of the pueblo sit hundreds of shallow, bone-white, square wells, called cajetes. These are made of cement, and worn to smoothness by the salt water that evaporates every January and February. This process of evaporation leaves behind the salt that is Ocotlán's main product. The people of el pueblo have a list that says who gets to fill their cajetes when, and in what order. Everyone on that list is ordered and reordered to ensure fairness. No one goes a second time before everyone has gone a first, because Ocotlán doesn't have hacendados.
To the south of the cajetes sits the Church, painted in bright yellows, oranges, and blues. It's archways are painted gold, and inside, Jesus sits in all his forms, from infant to adult, crucified and not. At the center of the altar, Jesus is flanked by the Virgin Mary and St. Sebastian, the designated protector of Ocotlán. Beneath Jesus's feet is a large stone carved in the shape of a bowl, large enough for a person to lay their upper body across it. The symbols on its sides could be snakes, or the heads of jaguars, and the red stains down the sides might have, at one time, been blood.
Fr. Jose, the Spanish friar who gave Ocotlán St. Sebastian, turned the stone into a baptism fountain in the early 1900s. It was, until the Earthquake of September 19, 2017, still used to baptize children. Its sides still shine a faded deep red, today.
Behind the church, to the left, it's possible to see the path that runs past el Gachupin. Its branches have migrated high up along its trunk, and it no longer produces fruit, though the thickness of its trunk indicates it is still a young growth. The Gachupin was named after the Spanish hacendado who died on its branches. A just punishment, the pueblo thought, because el Gachupin had murdered one of theirs. So the pueblo responded by taking everything from him, and making him walk on bare feet to the site of his hanging.
Opposite el Gachupin, at the top of the pueblo are the primary and secondary schools. They are the farthest from all the surrounding farmland, but they also provide the best view of the growing crops. As though the Spanish wanted to encourage assimilation, at the same time that they reminded the children of their duty. Go to school, but only after the farm work is done, seems to be the overall message.
The pueblo, unfortunately, has not completely forgotten this lesson.
*
Ocotlán means home of the pine trees.
This is the first thing el pueblo forgot, because language is always one of the first things to go.
*
Our culture is one of preserverance.
For every paved path up to the schools, there are two dirt roads to the sides marked with the footprints of farmers and housewives. For every forgotten language, there are its cousins littered throughout the Spanish of el pueblo. For every person that leaves el pueblo to work, there are two siblings who go to school. For every brick room, there is one made of adobe.
Ocotlán has its history in its bones, the rituals of our ancestors preserved in the homes of my grandmother's neighbors, safe behind the guise of Christianity. For every Christmas, there is a celebration of dances in costumes made of bright cloths to honor one God now, instead of many. There are altars to the past, decorated with flowers and candles, prayers intermixed with the imagery of death, to remember the people we've lost.
There are wedding rituals, where the bride walks back and forth between houses before she goes home with her husband. Her life is acted out in a flurry of colors by men in flowing dresses. There are dances to drive away evil, people in horrible masks dancing to the beat of the shells that hang from their clothes. There is the dance of flowers, the dance for food, for drink, for gifts, and somewhere between all that is the priest and a church.
Somewhere, out there, is Ocotlán.
*
Our culture is one of endurance.
It is a mountain made up of traditions and people, weathered and chipped to perfection. They're not what they were, but they'll do.
Ocotlán, where my mother was born, remembers its past in its bones. Midway up the northern side of the pueblo sit hundreds of shallow, bone-white, square wells, called cajetes. These are made of cement, and worn to smoothness by the salt water that evaporates every January and February. This process of evaporation leaves behind the salt that is Ocotlán's main product. The people of el pueblo have a list that says who gets to fill their cajetes when, and in what order. Everyone on that list is ordered and reordered to ensure fairness. No one goes a second time before everyone has gone a first, because Ocotlán doesn't have hacendados.
To the south of the cajetes sits the Church, painted in bright yellows, oranges, and blues. It's archways are painted gold, and inside, Jesus sits in all his forms, from infant to adult, crucified and not. At the center of the altar, Jesus is flanked by the Virgin Mary and St. Sebastian, the designated protector of Ocotlán. Beneath Jesus's feet is a large stone carved in the shape of a bowl, large enough for a person to lay their upper body across it. The symbols on its sides could be snakes, or the heads of jaguars, and the red stains down the sides might have, at one time, been blood.
Fr. Jose, the Spanish friar who gave Ocotlán St. Sebastian, turned the stone into a baptism fountain in the early 1900s. It was, until the Earthquake of September 19, 2017, still used to baptize children. Its sides still shine a faded deep red, today.
Behind the church, to the left, it's possible to see the path that runs past el Gachupin. Its branches have migrated high up along its trunk, and it no longer produces fruit, though the thickness of its trunk indicates it is still a young growth. The Gachupin was named after the Spanish hacendado who died on its branches. A just punishment, the pueblo thought, because el Gachupin had murdered one of theirs. So the pueblo responded by taking everything from him, and making him walk on bare feet to the site of his hanging.
Opposite el Gachupin, at the top of the pueblo are the primary and secondary schools. They are the farthest from all the surrounding farmland, but they also provide the best view of the growing crops. As though the Spanish wanted to encourage assimilation, at the same time that they reminded the children of their duty. Go to school, but only after the farm work is done, seems to be the overall message.
The pueblo, unfortunately, has not completely forgotten this lesson.
*
Ocotlán means home of the pine trees.
This is the first thing el pueblo forgot, because language is always one of the first things to go.
*
Our culture is one of preserverance.
For every paved path up to the schools, there are two dirt roads to the sides marked with the footprints of farmers and housewives. For every forgotten language, there are its cousins littered throughout the Spanish of el pueblo. For every person that leaves el pueblo to work, there are two siblings who go to school. For every brick room, there is one made of adobe.
Ocotlán has its history in its bones, the rituals of our ancestors preserved in the homes of my grandmother's neighbors, safe behind the guise of Christianity. For every Christmas, there is a celebration of dances in costumes made of bright cloths to honor one God now, instead of many. There are altars to the past, decorated with flowers and candles, prayers intermixed with the imagery of death, to remember the people we've lost.
There are wedding rituals, where the bride walks back and forth between houses before she goes home with her husband. Her life is acted out in a flurry of colors by men in flowing dresses. There are dances to drive away evil, people in horrible masks dancing to the beat of the shells that hang from their clothes. There is the dance of flowers, the dance for food, for drink, for gifts, and somewhere between all that is the priest and a church.
Somewhere, out there, is Ocotlán.
*
Our culture is one of endurance.
It is a mountain made up of traditions and people, weathered and chipped to perfection. They're not what they were, but they'll do.
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Ocotlán is this tiny, 400 person pueblo in Puebla Mexico.
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And that kind of thing kind of kept the languages intact until recently. When my mom was born, her grandfather still spoke 2 dialects with some of the older people. And their Spanish had the accent of their dialect, so my grandparents and my mom learned Spanish words with lots of "tl" and "zi" sounds at the end of their words. Kind of how I usdd to say Chicago with the Spanish "ch" instead of the "sh" sound that's common here.
But my great-grandfather didn't ever get around to teaching his kids or his grandkids any of the old dialects, so the language died with him. And my mom moved to the city, then to the US and she modified her pronounciation because people are mean. So by the time it got to me, I didn't even know they had spoken another language in my mom's pueblo until I started asking about some of the names of places. Like mexicatl, which is not Spanish.
And that spiraled into a family history obsession, and that is where I am now.
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I was glad for a chance to be able to share.
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Oof. Hit to the stomach. So true. Globally, so many regional languages are dying, choked out by the "national" languages, so often those of the colonizers and conquerors. I know how fortunate I am to be a native English-speaker, and that I profit from the staggering commercialization of English...but man. The blood cost.
I really appreciate this piece: its mix of insider/outsider perspective, its painterly dedication, its pride and humility, its resonant interpretation of the prompt. Many kudos!
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(p.s.you misspelled Church in the 2nd paragraph)
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Great use of the prompt. Thank you for sharing your home with us.
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"language is always one of the first things to go." so true! Well written! Good work.
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This small city still endures, not all that it originally was but not having lost all of its history or its people. And though time is trying to erode it and its traditions, it has not been vanquished.
This story helps keep it alive in words, should it eventually fade.
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