As you could see from my last blog post, I used to teach a class on Canadian folklore in art and literature. I’m going to share some lectures from that class. Please feel free to adapt and use this in your own classes. Spoiler alert: this lecture contains key plot material, so if you plan to read the novel (which you should), please do that first. You can also see my book review here.
While it has now been years since I last returned to Oaxaca, this piece brought back memories of Monte Alban and Mitla. While Monte Alban is much better known, Mitla is an evocative (albeit much smaller) site. Although it can be easily viewed in an hour or less, for me the locale had an evocative, eerie feeling. What I like about Leathem’s account is how it connects these Zapotec ruins to contemporary folklore. As Leathem describes the ruins haunt the local imagination: “Yet what is quite possibly most unique about Mitla are the stories where the landscape—or, rather, the ruins themselves – do the bewitching. There are multiple accounts of Mitla’s ruins haunting locals through disturbing and vivid dreams. . . . .In every instance where the ruins have possessed people through dreams, the individual descends into an atypical form of madness. They are struck with “ruin envy” and cannot rid their minds of the ruins.”
Wall in Oaxaca City, Mexico. Circa 2011. Photo by Margaret Everett
Mexico’s Indigenous heritage is so vast, deep and influential that haunts all aspects of Mexico’s rich folklore. My family and I was once driven through Oaxaca City by a taxi driver, who told me that underneath the city there were networks of tunnels that ran from one colonial Church to many other locations. At the time I thought that the idea was absurd. Now I wonder if this particular legend is not another aspect of this Indigenous legacy. If you want to learn more not only about Mexico’s mysteries and folklore, but also its Indigenous peoples and history, I highly recommend the podcast Mexico Unexplained by Robert Bitto. In the episode, “The Mysterious Tunnels of Teotihuacan” Bitto described how over a century of explorers and archaeologists have searched for an underground network of tunnels and grottos beneath this sprawling Meso-American city. The episode is worth listening to for the sense of wonder that may be evoked by some recent finds. But more particularly, this episode made me question if the folklore if I heard from that taxi driver perhaps had its origins in the stories about the tunnels under Teotihuacan. But then, caves and the underground world have always been important in Oaxaca’s Indigenous traditions (Steele, 1997).
Since the Spanish often built their colonial churches on the temples of the Indigenous peoples, perhaps it was not impossible that there were in fact tunnels under these sacred sites in Oaxaca city. I wonder what might turn up after a flood causes a sinkhole in Oaxaca someday. After all, wasn’t the Templo Mayor in Mexico City uncovered by electrical workers entirely by accident in 1978? There is so much missing and hidden in Mexico. And it is not only ruins that haunt the country’s imagination, but also tales of lost cities and islands.
Mexican bar sign, Oaxaca City, Mexico. Photo by Margaret Everett around 2013.
If you want to hear about another mystery, please read this post on the Vela Incident. Or if you are interested in hearing more about global topics, please listen to my podcast, Dispatch 7. You can find it on Spotify here, or by searching whichever podcast platform you prefer.
Steele, J. F. (1997). Cave Rituals in Oaxaca, Mexico. Conference paper, presented at the Society for American Archaeology conference in Nashville, TN.
Cultural Globalization is as important as political and economic globalization, and yet sometimes receives less media and popular attention. It can also be a useful tool to introduce students to the idea of globalization. I have a colleague who teaches the “Introduction to International Studies” class at a local community college. He begins each class with a sampling of global music, such as West African fusion or Botswana jazz. He thinks that it helps to focus the students on the content of the class. Music is like food, a touch point that everyone shares, which can share as a place to start a conversation about globalization.
We’re all familiar with fusion music, which blends genres, but there are some truly unexpected combinations. Since I like bluegrass -and am studying Chinese- a colleague introduced me to Wu Fei and Abigail Washburn’s music, which combines the the banjo to combine with the guzheng. Their album is available on Spotify. …
It’s ironic that in this podcast I briefly brought up the Indigenous knowledge of how to manage a landscape with fire, in order to avoid mega-fires. About a week after our interview much of the West Coast of the United States went up in flames. I am deeply worried for many old friends and former students. I’ve left that short comment in, because the point is still valid. But I would have spoken differently if I had known what was about to happen.
One of the great things about talking with Grace is that she always leaves me with a long list of novels that I want to read. This conversation was no different. Please see the show notes for a long list of novels, graphic novels and programs that Grace recommended. If you are looking for some reading suggestions, this is the right podcast episode for you.
Last spring I taught a course on the Global Drug trade. For some reason, cocaine is the drug which draws the most media attention, whether it be in television series such as Narcos, or in novels. Certainly in the United States people think of Latin America when they think of the drug trade. But of course our current drug trade is heavily shaped by the opioid and heroin epidemic, which has its base in the golden triangle of Asia. Fentanyl receives a great deal of media coverage, and China may be the major supplier of this drug. While all of this may sound abstract, when my class covers the opioid epidemic each year the impact of opioids is all too clear, as my students relate histories of family loss and tragedy. The drugs that cause the most suffering -opioids and meth- seldom feature in television series. …
We live in an age of wildfire. Last year northern California was devastated. These fires are happening so frequently that it is impacting tourism in places like southern Oregon. Some people are becoming reluctant to plan to spend their summer vacation outdoors, because the air might be filled with choking smoke. In northern Alberta, Fort McMurray was nearly devoured by a wildfire in 2016. Everyone who has experienced recent summers in British Columbia, Canada likely has a story about the smoke, or about someone they know who feared having to relocate. And it’s not just the North American west that has been heavily impacted. In 2017 four separate wildfires killed 66 people in Portugal, while Australia has struggled with massive wildfires. How do we explain the changes that are impacting forests globally? …
I have been teaching a course on the Amazon for nearly 20 years. Part of what draws students to the class, I think, is the perception of the Amazon as an exotic world. Perhaps this interest also helps to explain the success of David Grann’s The Lost City of Z. This book tells the story of the explorer Percy Fawcett, who disappeared with his son and his son’s friend while searching for a legendary lost city in Brazil. This story has interested people for four generations, and has been inspiring authors for nearly as long. For example, Peter Fleming’s Brazilian Adventure was published in 1933, and is a humorous recounting of an early expedition’s efforts to find out what happened to Percy Fawcett. There has probably never been a more self-mocking explorer than Fleming, and his troubled efforts to find Fawcett’s trail.
The Lost City of Z is now a movie; you can see the trailer here. The movie’s concept has received a scathing review by John Hemming, who is perhaps the most famous living Amazonian explorer. Hemming’s own book, Red Gold, tells the story how Brazil’s indigenous peoples fought against Portuguese exploitation and conquest over the course of centuries. For Hemming, Fawcett was a dilettante with strange religious ideals, who lost his life due to his own lack of knowledge about the Amazon.
The legend of the Lost City of Z is based upon a document now held in Rio de Janeiro’s national library, which supposedly was written in 1743; the document claims to tell the history of a group of bandeirantes (explorers and slavers) who found a lost city in the interior. As Hemming points out, these men were almost always illiterate, so the fact that such a document exists is surprising in and of itself. It was also the case that other explorers had been working in Amazonia for centuries by the time Fawcett disappeared, with no other discoveries of such a city. …
I’ve written before about how there aren’t truly “uncontacted tribes” in Amazonia, but rather refugees from a long history of slave-raiding, disease, missionary work, and development. Partly for this reason, the term now used in Amazonia for these populations is “Isolated Peoples.” This term makes clear that these peoples are separated from the dominant culture by choice, rather than only because they live in some pristine environment preserved from contact. For some nation-states, particularly Peru, the existence of these peoples has sometimes been controversial, because they limit the state and corporations’ ability to extract resources from Amazonia. Still, there are Isolated Peoples remaining in Latin America and elsewhere; Amazonia likely has more than any other region of the world.
Although most of my work over the last 15 years has focused on public policy and epidemic disease, I’ve also written a book about Indigenous religion amongst Algonquian peoples, in particular one evil and old spirit called the Windigo. I recently did an interview for the public radio program Backstory, which is part of their Halloween podcast episode, “American Horror Story.” You can listen to the full episode here, if you are interested in monsters in American culture and history. If you just want to listen to my interview, it is available at the link “Where the windigos are.” Elizabeth McCauley also wrote blog post about the windigo, which has both the interview and a clip from the TV episode of Supernatural that dealt with the windigo. I thought that her blog post did an excellent job discussing media depictions of the windigo, and the issue of cultural appropriation. If you are curious to read more, you might want to look at my book, Dangerous Spirits. Or for an entirely different mystery, please read my account of the ghost ship called the Baltimore, which was found with only a single person left alive aboard. And she was not whom she said. Have a good Halloween everyone.
David Groulx is a poet of Indigenous and French-Canadian heritage who was raised in Elliot Lake, Ontario in Canada. His recent book of poetry, Wabigoon River Poems, has Canada’s Indigenous experience at its core, but places this history into a global context. A single poem can leap from Algeria to Vietnam, always within the context of a post-colonial viewpoint. The name of the book comes from the Wabigoon River near Kenora, Ontario, which suffered mercury pollution from a pulp and paper plant, with tragic results for local peoples.
The final poem in the first section is a meditation on a picture of the poet’s mother taken at the “St. Joseph Residential School for Girls.” In Canada, perhaps 150,000 Aboriginal children were taken from their families and placed in Church-run and government-financed schools, which were designed to assimilate them into Euro-Canadian culture. They failed, but caused immense suffering. Canada’s Truth and Reconciliation Commission has sought to document this history, and has issued recommendations to address this legacy. Still it remains to be seen whether these findings will be truly embraced by the federal government, educational institutions, churches, and average Canadians. Although Canada is a developed country with a progressive reputation, the nation has always had a curious blind-spot regarding its own history of colonialism, as though colonialism was a European sin eradicated with Confederation. …