Four Andean Values

1. Reciprocity was valued for its key role in Andean culture. Because the communities in the Andes are so diverse and spread out among elevations, it is necessary for a substantial amount of networking to take place. Peoples from the jungle and coastal lowlands trade with the mountain highlands. The jungle is rich in botanical goods, which might be traded for woven goods from the highlanders, and perhaps traded further with coastal peoples in return for items from the sea. This reciprocity in practice unified all regions of the Andean empire.

2. Collectivity influences a culture to think in terms of the group, not the individual. This method of thinking was beneficial to Andean people groups because of their heirarchical nature. The vast majority of the power belonged to a handful of individuals. A collective mentality allowed for this structure to persist, as long as all the "lower" levels were provided for; by keeping the entire community in mind, the power-holders were responsible for not only themselves but also several other members. This way of thinking was crucial for the Andean people groups to persist.

3. Transformation emphasizes the cyclical nature of life rather than distinct states of being. This character of Andean thought permeated every aspect of culture, and is especially revealed in the practice of spiritual healing via shamans. Shamans were reputed to transform between human and animal likeness, bringing messages across the metamorphosis. This value especially challenges artistic expression: how can the artist blur the boundaries between different states of life while still maintaining their individual characters?

4. The essence of Andean expression is in the intention, not its mere observed value. For example, the Nasca lines only appear as a complete image from a birds-eye-view. On the ground, as observed in person, these "images" are gigantic lines, not a part of a larger complete figure. Much of other Andean art shares this trait, especially art which is created primarily for a spiritual purpose. The intention is to please gods and receive blessings, and therefore the essence of the work is most highly valued in terms of its creation.

The notion of "essence over appearance" has applications to other aspects of Andean life besides artwork; for example, while living in Cusco I learned that the city was originally planned in the shape of a puma. Pumas represent the tangible, human world in which we live in to the Incas. A spiritual site above the city, Sacsayhuman, is reputed to have its jagged nature because it represents the teeth and mouth of the puma. The essence of Sacsayhuaman is not only its belonging to the greater puma figure, but more importantly its significance in the spiritual practices of the Incas as a pilgrimage site and spiritual leader retreat. I find this notion interesting, and appreciable. I think that all art should be valued in its individual entirety, but also the greater part that it has played in the social context of which it was created.

Tezcatlipoca Mask

This mask is a depiction of the Aztec god Tezcatlipoca; tqhis god was also known as the Smoking Mirror. Of the variety of masks to select one from, this mask had the most unique construction; the face structure is layered on a real human skull. Alternating blue turquoise and black lignite mosaic strips cover the skeleton, furthering the "smoking mirror" appearance. The teeth appear to be real human bone, and the nasal cavity and orbits were made using sea creature shells (from outermost regions of the empire). At the rear of the skull, bone is chipped away and covered with deer skin to allow a priest or authority figure to actually wear the mask over his face. 

I find this mask frightening. Though I do not know much about Tezcatlipoca specifically, Aztec gods have an intense reputation. Many aspects of their character hinge on consequences. The mysterious nature of this god's face mask seems intimidating, as if after creating the world on a whim, he may demolish it at any moment. By using a human skull, humanity has been creepily integrated with the god person, maintaining the same structure and form, but escalating the perceived power capabilities. I find it menacing that this "creator" god is so evil in appearance. I would hope that a creator was loving and valued his creation, not appearing as if he was waiting to punish it. 

For more information on this mask, check out The British Museum's website: http://www.britishmuseum.org/explore/highlights/highlight_objects/aoa/m/mosaic_mask_of_tezcatlipoca.aspx

Modern Maya

Mayas are not an ancient people group. There are Mayas living in Mesoamerica today, still practicing Maya traditions amidst other cultures of the 21st century, but this is not a simple task. Opposition comes at modern Mayas from both social and economic sides, challenging their lifestyle to succumb to the majority culture's trends.

Social conflicts arise because of human tendencies to pick favorites, and in the case of the Mayas, based on race and ethnicity. Race is a distinction based on physical appearance, whereas ethnicity is defined by the unique cultural traditions. Because Mayas are an indigenous people group to Mesoamerica, they have the associated label of "Indian." This affiliation results in a different sort of treatment; worldwide, the "Indians" of every region are often treated with more disrespect and are undervalued as compared with the majority group's status. Mayas are no exception. Maya people of Guatemala, Mexico, and Belize struggle to overcome discrimination based on both their race and ethnicity. I find it ironic, though, considering that much of modern-day Mesoamerican culture was derived from Maya traditions.

Social discrimination often leads to economic discrimination. For Mayas, this has manifested in a few ways, both day-to-day and even greater, more significant issues. The Maya minority group are less accepted in society because of the lower social status placed on their race and culture. This lower social status directly translates to lesser economic resources as well, which surfaces and resurfaces when attempting daily activities such as working and living in home communities. I have heard and can imagine that finding a well-paying job is more difficult the indigenous peoples (like Mayas), which further sets them back in keeping up with or progressing in societies. And, neighborhoods are often segregated, perpetuating the disassociation and preventing a mixing (mutual education) of cultures. On a greater scale, many sacred sites of the Mayas are handled on a level which has been placed far outside of their grasp. I imagine that many artifacts and heritage sites have been looted or excavated, and relics belonging to this people group taken far from their place of origin (and Maya's home). 

It is sorrowful that any people group must experience discrimination, but it is a universal fact of this life. Maya people have experienced much discrimination, attack, and pain throughout the course of history, but we can hope that it is lessening as more and more people become educated against the cruel effects of favoritism.

Mesoamerica and Me.

Several times throughout high school, I traveled to Tijuana, Mexico to build houses. I loved every trip. It was incredibly eye-opening coming from Santa Barbara, to see the stark contrast in living standards separated by a mere fence. We could see the border down the street from the building in Tijuana we stayed at, and the towering metropolis beyond. The poverty I witnessed throughout the barrios is what I remember most; the houses we built were only 12 square feet, but more often than not, an immense improvement on what the people had been living in prior. I also recall the vibrance of the culture, and the delicious greasy al pastor tacos we ate. On one trip, we hosted a community concert where local bands came and showcased. As soon as the music started, laughing and dancing erupted--I love the musical appreciation of Latin American culture. Other than those short trips, my only experience in Mesoamerica is a month I spent in Nicaragua teaching instrumental music.

Three things that come to mind when considering Guatemala, Honduras, Belize, and Mexico are: poverty, immigration, and history. As I mentioned before, during my time in Nicaragua and Mexico, the poverty was brazen. The vast majority of residential communities I witnessed was comprised of what most Americans would call lean-tos or sheds. These structures used tarps for a roof, and two-by-fours to maintain structural integrity if they were lucky. Since adding Latin American Studies to my degree, I have had the opportunity to learn a lot more about the immigration from Mesoamerica into the United States. We watched a film called El Norte in one of my classes, which documents a brother and sister from Guatemala immigrating to Los Angeles. Their story is filled with desperation, grief, and hardship, but it is the norm for anyone wanting to come to the USA from Mesoamerica. Also through my LAS courses, I have had the privilege of studying a little bit about the history of the area, and I am blown away. The Aztecs especially left relics indicating a rich culture of advanced technology, agriculture, and social systems.

I sincerely hope to visit and explore much more of Mesoamerica over the course of my lifetime.