Migration & Globalization: CGE Experiences and Growth in Cuernavaca, Mexico!

Prison Bound

2011-05-23T06:30:00.000-07:00

The group in our prison red

This week, our group was lucky enough to visit a prison in another town very close to Cuernavaca. The building itself was finished in the year 2000 and holds about 2400 male inmates and about 300 female inmates. The justice system here is very different than in the United States. For example here, the inmates aren’t provided a uniform and for this reason when we visited, we all had to wear red to show that we were part of a group and not prisoners. The prison itself was actually quite nice, it had a school for people who wanted to take classes, they offered elementary school to college and even English classes, they had a computer lab and some small factories for people who wanted to work and make some money. The prisoners who would work earn about 100 pesos a week or less that 10 USD but it still gave them the opportunity to save and have some money for when they were released. Another interesting fact was that the female inmates were able to have their children with them in the prison up to 5 years of age. It was interesting to see how our justices systems have some similarities but are also different in many ways.

Mole Mole Mole

2011-05-11T15:43:00.000-07:00

Friends making mole!

This week our compañera Gabbie did a very interesting lab group where we made mole! For those of you who don’t know, Mole is a very yummy sauce that is made with many different ingredients. The ingredients depend on the recipe but also the location because recipes and specialties can differ from state to state in México. However, the traditional Mole consists of chili peppers, lots of spices, and even chocolate. At the beginning of the group we talked about how Mole started, which is actually very interesting because it is a mix of a lot of different ingredients from all parts of the world such as spices from Asia, turkey (the traditional mole meat) from the Americas and of course chocolate which is native to many parts of the world but also to Mexico and Latin America. In a way, Mole is perfect for Mexico because just like Mexico, Mole is a combination of contributions from people all over the world. After learning about the history of Mole, everyone got to help out making it and then of course, after everything was done, we had a delicious lunch. Yum!

-Ben Main (Augsburg College)

Back to Reality

2011-05-04T08:46:00.000-07:00

After a week of vacations during Semana Santa, we all returned to Cuernavaca to continue with classes. Compared to some weeks in the past where we have had many excursions and guest speakers, we had quite a relaxing week.

The major events of the week were the diversity panel on Tuesday night and the trip to the Robert Brady Museum for Maren’s lab group.

The diversity panel was made up of three guest speakers who spoke about their experiences with coming to terms with their sexuality in a Mexican context.

Each of the three speakers brought a different perspective relating to sexuality. Natalia spoke about the challenges she faces being transgender, identifying as bisexual, and having HIV as well as her social activism based around sexual rights. She started the first group of bisexuals in Mexico called Opción Bi. Vik@ brought a very valuable perspective being out and gay in a rural community. A rural community that happens to be a community we all spent four days in. Graciela spoke about her experience identifying as lesbian in Mexico and the difficulties of acceptance she faces with her family.

I believe that everyone extremely enjoyed this panel particularly because topics such as sexuality are taboo not only in Mexico but in the United States. Also, voices of bisexual and transgender people are often ignore and hidden but they need to be heard.

The outing to the Robert Brady Museum thanks to Maren and CEMAL was also enjoyable for everyone including my parents and Coltin! Fortunately we had the opportunity of having a guided tour and were let in on some of the secrets of Robert Brady and la Casa del Torre. After the tour Maren led us in a discussion about art in a Mexican context including the privileges of art and those such as Robert Brady who are able to travel the world, collect art, and hold parties without working. Part of the reason his house is so interesting to visit is due to the complete extravagance and over 1300 pieces of art decorating the house. We asked ourselves questions such as, Are museums the only places we can view art? Is the Robert Brady Museum accessible to the public community of Cuernavaca (at 35 pesos a ticket)?

Overall it was a relaxing week that was necessary to gear up for our busy next two weeks before we leave the magnificent City of Eternal Spring.

I like the questions you posed at the end, Annica, because I feel that these questions are ones that not many people in the United States reflect upon. The word "American" is thrown around all the time to identify people from the United States, but like you said, America is not only the United States. At times it seems like an ethnocentric label particularly when referring to just people from the United States. All of this speaks to the power of labels and words and the history behind the words that are very powerful. I would encourage everyone to reflect upon the labels they use to categorize people and think about what they really mean.

-Gabbie Gonzalez (Beloit College ´11)

(Photos by Alex Palomino)

Luz y Libertad – Knowledge and Independence from a Base Christian Community

2011-04-28T07:35:00.000-07:00

We’ve just concluded our week of vacation during Semana Santa, and it’s hard to believe that we have just three weeks left of our semester in Cuernavaca!

On Friday, May 15^th, the Migration & Globalization students and the Social Work students visited an organization called Luz y Libertad, a 17-year-old group that strives to educate, support and serve women in theological, domestic and emotional capacities. As a Base Christian Community, one the organization’s primary functions is to provide Bible study and discussion through the lens of personal experience. Additionally, the group (comprised of four different women) provides classes that range from crafting, healthy and inexpensive vegetarian cooking, and self-esteem workshops. These classes are geared towards providing women with the knowledge of how to create their own cottage industries (and the ability to generate their own income), how to cook healthfully on a budget, and how to perceive and deal with the social inequalities between men and women in daily life. The organization asks that anyone attending the classes pay 10 pesos, but if that isn’t possible, they welcome patrons in with open arms anyway.

While the organization is full of good intent, there are struggles to be faced, mainly that the community has mixed feelings about their purpose. One of the speakers told us that as she was giving an announcement about a Luz y Libertad function after mass, a man approached her and told her angrily that the organization would be to blame for the divorce he would inevitably have in the future. Also, many of the classes will start out with plenty of members, but membership will decline as the class wears on. Why is this happening? It is quite clear that machismo prevails today in Mexico: Luz y Libertad is nowhere near being a radical feminist group (as they are providing basic skills, knowledge and emotional support to women), but they are still accused of radicalism and blamed for things they should not be blamed for. Providing women with the tools they need to be more independent is not a threat to a social structure which has been in place for so long, and yet may women are still afraid to commit to the organization or the classes.

After our discussion, the ladies of the organization served us an incredible lunch made of the various soy, wheat germ and gluten dishes they teach in their cooking classes. The visit was very enlightening, and the existence of organizations such as these helps to prove that feminism is not monolithic – it can be religious and domestic, and it can still help women to be liberated. The next step is to fight the machismo that keeps women from taking advantage of the opportunities Luz y Libertad presents.

-Ashley Lopez (Mount Holyoke College ´12)

Photos by Alex Palomino

"No vamos a dejar de luchar" / "We´re not going to stop fighting" (Rosario Ibarra)

2011-04-13T11:28:00.000-07:00

This past week, the Migration/Globalization students had very unique opportunities to meet with individuals and communities involved in social struggles here in México. As the politics class moves into its study of social movements, it was especially relevant to hear from people who live and breathe what could have just stayed on the pages of the class´s books.

Senate of the Mexican Republic in Mexico City

First, we met with Doña Rosario Ibarra de Piedra, a Senator who represents the Federal District of México City. The meeting took place in the Senate of México, which was an exciting opportunity in it of itself for the group. However, the real honor was when we met with the Senator and she shared her story of why she became involved in politics in the first place. As she told us, she was living a happy “normal” life as a housewife and mother in Monterrey 36 years ago when her son was disappeared by the Mexican military and government. The term “disappeared” is used in many countries where this illegal process of kidnapping, torture and detainment is used. Individuals may or may not die in custody, but without a body it is impossible to say either way. As a result of her experience, Ms. Ibarra organized with other family members and friends, primarily mothers, of these disappeared people to pressure the government and international institutions. What they wanted was information regarding their loved ones, their release, and justice for those responsible. Although her groups have managed successes, she is still working to get her son back and to see those involved pay for their crimes. Now she represents many Mexicans on their Commission for Human Rights and continues to fight for the love of her son, her family, and the people of México.

Students listening to community members

The following day, we travelled to Atenco, a town in the state of México, which found more success in their social struggle – although the need to “fight” was also caused by the government´s actions. One day in 2001, Atenco woke up to a governmental decree saying that the majority of their ejido or community farmland was being expropriated to build an airport and industrial zone for a price of 7 pesos a square meter. In response, the community organized and told the government, “Atenco no se vende!” – Atenco is not for sale! The MG students accompanied community members to their land – which was successfully saved – and were able to see the beauty, history and importance of the land in the culture of the community. In 2006, after their victory, Atenco suffered a brutal and violent repression from the Mexican government, and the last political prisoners weren´t released until last summer in 2010. The ability to speak with some of these community leaders and people who had been directly affected by the violence made reality tangible and relevant. I personally took to heart their struggle and movement, which they have expanded to include land rights all over México, and found hope in their successes.

Photos of Atenco´s social struggle

To meet people like Senator Ibarra and the community of Atenco who use what is a terrible, horrible experience and turn that into something positive and a way to reach out to others and defend themselves is inspiring. I think we all have something to learn in what is both ordinary and extraordinary about them and their stories. To know that we all have the capacity to do what similar things to what they have done, and the fact that it doesn´t need to take a tragedy to get you on the path, either.

-Anna Loizeaux (International Resident Assistant/Teaching Assistant/Intern)

To Enter La Embajada

2011-03-29T07:53:00.000-07:00

This past Thursday both the MG and Social Work groups headed to Mexico City, aka D.F., aka Distrito Federal. Some of us had been there before as Maren has noted in the previous post, while for others it was the first time back to the capital since arriving to México. We stayed at Casa de los Amigos, a Quaker Center for Peace and International Understanding. We had such a large group that we ate breakfast in two morning shifts on Friday, and then we traveled to la Embajada de Estados Unidos, the U.S. Embassy. In order to enter, we had to bring our passports, wear professional clothing, and leave electronics at the door. We heard from a panel of U.S. employees who have their current tours/posts in México. It’s interesting that ‘tours’ in the foreign service are generally only 2-3 years long. Is this because they don’t want people to become too attached to the country they are working in? Wouldn’t it be better to have experts rather than a shifting staff?
We learned about the visa process, which is long and complicated. Some applicants have been waiting for 15 years just to have their appointment; it isn’t even guaranteed that they will qualify. I further researched online and found that up until January 2010, HIV infection was a reason for ineligibility based on health-related grounds (1). Fortunately this has changed, and HIV positive individuals are not restricted from crossing the border. Later, some of the MG students debriefed the Embassy visit in Abril’s Political Science course. We discussed how only certain individuals in Mexican society have a chance at getting a visa because they must prove that they have ‘enough’ economic resources. This gives insight into why crossing without official documents becomes logical and reasonable for individuals and families under economic pressures.

Students from the Political Science class at the Cuernavaca sign in Mexico City

Barriers to immigration efforts are not unique to the U.S. At the talk at the Embassy, we learned that a recent survey found that many Mexicans expressed conservative expectations from Latin and Central America immigrants, such as a high level of education and ability to speak Spanish. This reminded me of the film De nadie we watched a few weeks ago about the struggles experienced and challenges faced by immigrants south of Mexico. As the journey to the U.S. from Mexico is not an easy one by any means, the journey through Mexico for a Latin or Central American immigrant can be even more difficult. I would definitely recommend this film, and I would like to present some questions that often come up in our lab group and class discussions: Doesn’t America include the North, Central, and South? Aren’t we all Americans? What is the best way to build respectful and supportive relationships within our American family?

1. 1) U.S. Department of State. Classes of Aliens Ineligible to Receive Visas. Accessed March 20, 2011: < http://travel.state.gov/visa/frvi/ineligibilities/ineligibilities_1364.html#1 >.

-Annica Stull-Lane (Oberlin College ´11)

Learning about Women´s Rights with a visit to CIDHAL

2011-03-29T07:43:00.000-07:00

On Thursday March 17th, the Migration and Globalization students visited the first women’s organization in Cuernavaca, Morelos. CIDHAL or Comunicación, Intercambio y Desarrollo Humano en América Latina, is an organization that focuses on women’s rights not only in Cuernavaca but throughout Latin America. They have inspired similar organizations to increase benefits for females, including education, health, communication and information in communities where women are so often marginalized.

Students and Professor Ann Lutterman-Aguilar with
Flor Dessiré León Hernández and Jerry Martínez Águila

Flor Dessiré León Hernández, led a two-hour session that explained the work that CIDHAL does to benefit the community and help women who otherwise would be hopeless. The work accomplished at CIDHAL is inspirational and functions in such a way that comforts many. The mission statement of CIDHAL says it all: “The completion and participation of all kinds of social, cultural, scientific, and educational means to initiate, promote, promote or encourage communication and exchanges for human development in all its aspects in Latin America mainly women, irrespective of any political or religious ideology.”

Throughout the session, we learned about many issues that women face in all parts of the world such as motherhood, sex education, and the hot topic of abortion. It was fascinating to learn about such topics that are often debated in our own cultures but in a different context with many different culture norms involved in greater Mexican society. The trip was rewarding and inspirational to say the very least. For more information on CIDHAL and its work, check out their website at http://www.cidhal.org/.

-Sam Krogstad (University of St. Thomas)

Mexico City Experience

2011-03-16T13:26:00.000-07:00

Women representing their role in the Mexican Revolution

On Sunday, March 13, The Globalization and Migration students as well as the Social Work students had the opportunity to visit Mexico City. We arrived in the morning to enter el Museo de Las Bellas Artes. We attended a Folkloric Ballet, which was truly incredible. Each dance had a story behind it, describing Prehispanic culture or an important figure or event in Mexico’s history. Not only was the ballet full of talent and beauty, but the stories behind them made it all the more interesting and special. My favorite dance was called “La Revolucion,” which had a series of dances with in the piece. The most moving part for me was when all of the female dancers were in one line with their rifles and bullets in hand. The movement and music together created a very strong image.

Male and female dancers representing
a regional culture

After the ballet we were able to see some of the most important murals in Mexico by David Alvaro Siqueiros, Diego Rivera, and Jose Clemente Orozco. These three famous muralists’ work described the struggle of Mexican society after the Mexican Revolution. In many of the murals, the hard and tedious life of the worker was portrayed, as well as the overpowering affects of industrialization on the Mexican people.

After Bellas Artes, we went to Coyoacan and to el Museo de Frida Kahlo, La Casa Azul. We walked through her house to see a collection of permanent pieces that were very important in describing Frida’s life. We were able to see everything from her kitchen, to her and Diego Rivera’s bedroom, as well as her studio. Her studio especially moved me, seeing her wheelchair and paints left just as she would have kept them. I enjoyed learning more about her life and struggles as an artist and as a Mexican woman. We had free time in the neighborhood of Coyoacan where there were a variety of coffee shops, restaurants, and artisan markets. Our experience in Mexico City was a great learning experience and a lot of fun! I am sure I am not the only one who would like to spend more time in D.F.

Maren Daniels (Augsburg College ’13)

Al Campo or Bust

2011-03-10T07:50:00.000-08:00

This week both the Migration and Globalization students and the Social Work students had the opportunity to experience life in rural Mexico. This particular town is located approximately an hour away from Cuernavaca. There were two main reasons the program decided to have us stay here with host families for three nights and four days. The first is that it was a good practice for our rapidly approaching longer term (6-week) urban home stay in Cuernavaca. The other is that many of the inhabitants of the community are still connected to their indigenous roots in some way.

The street outside where I lived

However, just because we were there, that did not mean that we were on vacation! Granted, we did not have to sit in class and read books, but still, we participated in the Center for Global Education’s favorite teaching method—experiential learning… aka learning by experiencing. We went to a panel on immigration where we heard the very impressive but sad stories of two local men’s experiences in traveling to and working in the United States and returning home again.

The next day, my birthday (March 1st), we got to experience something completely new and exciting. We all received a Temazcal and a Limpia. These are two traditions that have been passed down from the original indigenous people who lived in the area. A Temazcal is essentially a sweat. You have to crawl into this oven-like cavern where you will sit in complete darkness with about eight other people. Once inside, we were instructed to remain silent while asking the Gods for clarity on something in our lives, or that they help resolve a problem of ours. While we are doing this, a person (who is familiar with the tradition) is waving palm leaves around in order to continually increase the temperature. Finally, after a half hour, we exited the cavern and were asked to wrap ourselves in sheets that they gave to us and lay on the ground to let our body temperatures readjust.

A statue of of the god Quetzalcoatl in the town square

After receiving our Temazcal, we went to go see community leaders for our Limpias. A Limpia is another type of cleansing tradition. In this case, the community leader took leaves from a particular type of plant that grows in the area and an egg into one of his hands and ran them together all over our bodies. The point of this is to extract the negative energies from our bodies with the egg and plant. After this process, he cracked the egg into a glass of water and was able to read the contents. He told us things about our lives and how we are as people in general. He also told us about some life struggles we may have had in our lives thus far. I know it sounds a little out there, but he was completely accurate with my reading. I could not believe it!

Well, after an interesting and busy four days in the campo (country) getting to know a different piece of Mexico, a little about some indigenous traditions and perspectives on life, and living with a family, we returned back to Cuernavaca, where, for better or for worse, we felt more comfortable. We missed not only our houses, but being home. Before going out to the community, I know that I had some preconceived ideas about what I was going to see. What do you think those things were? What do you think the reality was? Would you be willing to put yourself in a similar situation? Well, if you ever have the opportunity to do so, I would strongly suggest it.

Jordan Freking (Williams College ’12)

Visit to Maquiladora: Globalization at Work

2011-02-21T08:30:00.000-08:00

Continuing our study of globalization issues, this week we had the opportunity to visit a maquiladora. Maquiladoras are production factories that work with clothing products, electronics and other materials that can be similarly assembled. Since the implementation of NAFTA (the North American Free Trade Agreement) in 1994, more and more U.S. companies have used maquiladoras for their production – often sending the raw materials to Mexico and then receiving the finished goods back in the U.S. However, U.S. companies are not the only ones to utilize this means of production and unfortunately, many take on sweatshop labor conditions. Long hours, lack of benefits, fear of organizing and unsafe work conditions are characteristics of some maquilas.

We visited a maquila that produces high-end swimwear – and were constantly reminded by this fact by huge photos of models in swimsuits placed around the facility. The feeling among us walking around could be described as “uncomfortable.” We had a difficult time distinguishing whether or not we should “feel bad” for watching people work – I certainly wouldn´t appreciate people (especially foreigners) walking around analyzing the work I was doing. However, that does not necessarily mean that people were unappreciative of our presence or unhappy with their work. These are not judgments we can make for ourselves, they would have to result from conversations with the workers. Unfortunately, we were only allowed conversations with managers and supervisors – both men, while the majority of workers were women. These class, gender and racial (the color of the managers was in general noticeably lighter) separations are those found in many of our interactions and help to continue the alienation we experience on either side of these divides.

Regardless of our personal feelings regarding the visit (and we all certainly had different ones), I think it is important to see the means of production in order to fully understand globalization or transnational capitalism. To read about NAFTA in a book is different to see Mexican workers cutting and sewing imported fabric that will then be re-imported back to the U.S. And confronting some uncomfortable situations of this reality is important and many of us don´t do it as much as we should. It helps us to question ourselves and challenge the structures within which we live.

One question that remains with me is: How is it possible that the women and men working in the maquila we visited will probably receive weekly wages that equal less than the amount that a woman in the United States will pay for just one bathing suit? How is this possible? What are the solutions? To find out, we will keep learning, keep discussing, keep sharing our experiences and opinions, and hopefully be closer to some answers when we are finished. Maybe we won´t, but then again, maybe we will.

-Anna Loizeaux

The Pain of Racism and Classism

2011-02-16T14:57:00.001-08:00

We have been very busy this past week including a day visit to a nearby pueblo (village). People in this area have ancestors from many different ingenious cultures; however, the man we spoke to is from the Nahua community. He started off by stating he is indigenous and proud to be so. In Mexico and around the world, this can be a revolutionary statement.

I received a lot of information from the speaker and upon reflection, I feel strongly about what this man spoke of regarding the racism that still exists in Mexico today. I can relate in many ways, having seen the racism back home in my community in the United States. I struggle to understand and comprehend why people are so cruel towards one another on the basis of their race and this alone. After hearing this speaker discuss the various racisms amongst people of Mexico, I found this issue even more disheartening. In the U.S., people of Mexican descent are can be referred to as “Hispanic,” “Mexican,” or “Mexican-American.” To the people of the U.S., we group many of these people together as one “race” yet here in Mexico, people are very aware of their culture and ethnic identity and the complexities that they entail.

After the conquest of the Spanish, to be indigenous was to be of a lower class. Furthermore, the Spaniards began to “mix” with the people of Mexico and people were born of a lighter skin color. This lighter skin color began to have a higher status than the darker skin color. The Spaniards were at the top of the pyramid regarding class and status, so the more one appeared like a Spaniard, the higher class they appeared in the social realm of Mexico. Light-skinned people, especially with blond hair and colored eyes are still tend to be of higher status and/or class. For this reason, indigenous people have been and continue to be oppressed and to fight to keep their culture alive for more than 300 years.

Many people have forgotten the indigenous or look past them, forgetting we are all of one being – the same, no matter what our skin color is. This racism and classism is still very much a problem in today’s reality. In Mexico, we see it much in the class and status of the color of one's skin-there are places in Mexico one is not able to go to or where people are unwelcome due to the color of their skin. This is much like the USA where there is much racism amongst and toward the various different ethnic groups, races as well as discrimination toward people of non-heterosexual identity, such as people who identify as GLBTQ.

Have we all forgotten that we were made the same, we all have red blood, like the man we spoke with said, and we were meant to be on Earth as one together? Why is there so much hate and pain amongst people who are “different” than one another?

-Amy Voigt (Augsburg College)

Bringing in the New Year: Welcome to MG 2011!

2011-02-08T14:52:00.001-08:00

Greetings friends, family and followers of Augsburg College´s the Center for Global Education and of our “Migration & Globalization: Engaging Our Communities” spring 2011 program! We are at the beginning of Week #3 and we can hardly believe it. So far the students have done scavenger hunts through the city, surveys of Cuernavaca´s extensive and impressive markets, have begun to hear personal stories of migration and have gotten introductions to Mexican and Pre-Hispanic history as well as contemporary politics and economic systems. Although the days are sometimes long, everyone has been critically engaged in the issues and working quite well as the living/learning community we strive to create. Our energy levels are up and we are so excited to see what the rest of the semester will bring!

Now let me give you a glimpse into a “normal” day here at CGE México…

Today, after Spanish class bright and early, we went with Professor Ann Lutterman-Aguilar to the Palacio de Cortés where we looked at a mural by famous Mexican artist, Diego Rivera. Rivera´s mural, “La conquista y revolución,” depicts, as the title implies, the Spanish Conquest of Mexico´s indigenous peoples as well as the Mexican Revolution beginning in 1910, which sought to overthrow the oligarchy and history of oppression that the Conquest started in 1519. Having three weeks behind them here in México, it was wonderful to see the students put to work the knowledge they have already acquired in analyzing the work – Bravo to them! As we have talked about as a group, in order to understand contemporary Mexican issues – particularly Migration and Globalization – it is crucial to understand Mexican history and how Mexicans view that history as a part of their everyday lives. The idea of “lucha” (struggle) – for freedom, for your family, for your land, for survival – is not a new concept in Mexican lives and is very much based in the histories Rivera touches on in this mural. In this way, it is so important that many MG students are studying both Mexican history as well as Mexican politics in order to understand the complexity of these issues as well as the ways they are interconnected.

Well, that´s all for now. I hope you are all well and continue to stay tuned for our weekly updates. Look for our reflections and our growth as the semester goes on!

-Anna Loizeaux (Intern - Graduate of Fordham College at Lincoln Center´s Class of 2010)

Environmental Issues In Our Own Backyard!

2010-04-30T14:36:00.000-07:00

Although we all live in the colonia (neighborhood) San Anton, we are all so busy with daily life in Cuernavaca that it is not often when we take time to walk down the street and meet our neighbors or explore the ravines that make up our backyard. Last week the migration and globalization students had the opportunity to meet with two activists from the neighborhood who dedicate their freetime to cleaning up the ravines and educating the community about the importance of caring for the environment and being active participants in the maintenance of our physical world.

The panel of activists was put together by Professor Judy Shevelev as part of a joint effort with the program staff on the Earlham College study abroad program in Cuautla, Morelos, located an hour and a half from Cuernavaca. As a recent Earlham graduate and having studied abroad in Cuautla, the event was even more special for me as I got to reflect with the Earlham students about their experiences in Mexico and watch as the MG students were wonderful hosts and participants, actively engaged in the discussion generated by the panel. The event gave both groups of students the opportunity to spend time together as they learned more about the issues of water and trash collection systems that they have studied all semester long.

All in all, the panel proved to be very successful as students listened to the first hand accounts of those fighting for the restoration of clean rivers and the right to clean air and afterwords enjoyed each other´s company, taking the time to share stories, eat snacks and even participate in an impromptu game of fútbol! Hopefully, as they journey home in the coming month, the students will be able to take what they´ve learned from the event and implement it their own communities.
--Nora

Photo: Students getting to know each other before the panel begins

Gender Roles and Base Christian Communities

2010-04-29T10:09:00.000-07:00

By Andy Chadwick,

Augsburg College

These past few weeks, the Migration and Globalization students have really settled in with their Mexican families. It has been an easy transition integrating into a Mexican family; they have been exceedingly welcoming and accommodating. There is so much to learn but at the same time we also have a lot in common with our families. It has been fascinating hearing the stories of our families, especially when they can relate to topics we are studying in class. It has been especially interesting to start to understand gender roles within Mexico and to have a dialogue with our families to hear their personal stories and philosophies related to this subject.

In addition to becoming settled in with our families, we, as well as the Social Work students, had the opportunity to hear two amazing women tell their personal stories regarding gender roles. These speakers put a face to the issues that we have previously learned about, regarding gender roles, from Irene Ortiz and others. They talked about the hardships they have faced in their lives due to unfair gender roles and expectations. They were treated horribly by their husbands and were not even allowed to leave the house most of the time. They each found their way to Base Christian Communities, (BCC´s) which changed their lives. They were taught to read and this allowed them to read the Bible for themselves. By studying the Bible, they realized that they shouldn't be treated this way, God created them equal to men. BCC´s, like the one these women are a part of, are autonomous religious groups based in liberation theology. Liberation theology is the idea that God is on the side of the poor and marginalized of the world. BCC´s, coupled with the influence of liberation theology, focus on material conditions and issues of class.

Our speakers opened my eyes to the hardships that women often face to achieve equality. They also showed me that there is hope for equality among the genders, that there is a way of achieving it through liberation theology and BCC´s. I kept asking myself questions like: how has being a male unfairly given me privilege or benefited me in my life to this point? How has my un-acknowledgment of this privilege furthered unfair gender roles and expectations? What can I do in the future to support women's rights without over-stepping my bounds as a male? These speakers were an eye-opening experience for all of us and this experience, I think, changed us for the better.

¡Social Movements: Tierra, Libertad, y Jugo Para Todos!

2010-04-14T10:33:00.000-07:00

By Katy Jensen,

Emory University

This week was an exciting week for the MG students at CEMAL! Thursday, we packed our bags for a weekend travel-seminar. Destination: Mexico City and San Salvador de Atenco.

During our time in Mexico City, we had the unique opportunity to tour the Pascual factory, maker of the popular Mexican juice drink Boing! There, we learned about the workers who came together in solidarity to form this cooperative that is proud to be 100% Mexican-owned. Pascual is an important Mexican company because not only did the workers form it, but also because it supports other local social movements and co-ops. For me it was fascinating to hear about how workers came together to buy up the company and to have the ultimate say-so in how it is run. After hearing about the history, we got to tour the factory and watched as the juice was being made and bottled. It was such a sight to see as juice boxes whizzed by on the assembly lines.

Friday night and all day Saturday (April 9-10) we spent in San Salvador Atenco learning about the local solidarity movement against the government trying to seize local land to build an airport. In class, we watched a movie about the fight and imprisonment of the people of Atenco in 2006 during the struggle to protect their land. For me, it was interesting to see the real-life repercussions of this event that still endure almost four years later. In Atenco, we listened to the daily challenges that people face there as their family members and friends remain imprisoned.

Saturday, we had a chance to visit the actual fields on which the government wanted to build the airport on, and the Atenco land board explained that today the fight to protect the land continues. We noticed that while we were visiting the campo there were surveyors eager to acquire the land for a new project under the auspices of CONAGUA. Although this new project promises to make good use of the land, Atenco citizens are on edge, because this is similar to how the government went about acquiring land for their the airport project, under false pretenses. The people of Atenco will not back down in the fight to protect their land; they believe that “la lucha sigue!”

All in all, this was a very didactic week. Through our field experience, we got to apply what we learned in class and make connection to real-life events. Ultimately, we learned the value of standing up for what you believe in, in order to preserve your identity, history, and autonomy. The people we encountered at both the Pascual factory and the city of Atenco were willing to do whatever it took to fight for their freedom. For the juice company, this meant group autonomy, thus working as a cooperative. Similarly, the people of Atenco continue their fight to protect their land and liberate their compañeros from prison. The spirit and unyielding strength of the people in Atenco was truly inspiring. Although four years have passed, they still have hope for the future.

We have a lot to learn about the power of perseverance and solidarity, especially from the people of Atenco. When we join together, anything is possible. Although we may continue to struggle alone, together we are victorious.

Looking back on this week, I wonder: What is it that I would fight for? What do I value most in life? Is there anything that I would stop at nothing to defend? These thoughts pervade my mind as I recall the stories from Atenco and the Pascual factory. What matters most in life? What are my priorities? It is interesting to put these things in perspective and apply these experiences to my own life.

Photos: At top, students pose with Profesor Judy Shevelev outside of the BOING! plant; at left, students pose in the campo in Atenco.

Exchange with students from la UNAM

2010-03-29T12:06:00.000-07:00

This week, students had the opportunity to learn more indepth about what life is like for a Mexican university student, as all participated in a week long academic exchange with a group of students from the National School of Social Work at the National Autonomous University of Mexico (UNAM). Throughout the course of the week, students got to know each other both inside and outside of class, as they listened to speakers, gathered in small groups to discuss social policies both in Mexico and the United States and shared stories about their lives as they enjoyed some delicious tacos.

While the week was focused primarily on themes relating to social work and learning about the differences in the profession and the policies between both nations, the migration and globalization students found that they too could relate to some of the students. Many walked away feeling as though their experience here in Cuernavaca had been enriched for having met and heard the stories of the UNAM students, many of whom travel many hours and confront many obstacles in order to pursue their education and subsequently achieve their professional goals.

As one of the UNAM students put it so eloquently when discussing the challenges of discrimination, as social workers they are determined to acknowledge the inequalities present in society and work positively to change them. Listening to her words, many of the students felt that they could relate to such a sentiment in their own efforts to combat the injustices faced by those forced to migrate in the hopes of finding a better life for themselves and for their families.

Overall, it was a wonderful week shared by all, as new friends were made and a new consciousness was gained about the experiences of university students here in Mexico.

Photo: The group poses together at the conclusion of the week-long exchange

Globalization and Its Effects on Women in Mexico

2010-03-17T13:49:00.000-07:00

By Martha Clarke,
Bowdoin College

This week we delved further into issues of globalization and migration as we heard from Irene Ortiz, a local feminist and community activist, about the feminization of poverty. As she began her talk, Ms. Ortiz told us that she would be presenting the point of view of real women, “mujeres de carne y hueso.” The main theme of the talk was the idea that even though globalization has brought much economic advancement to Mexico, women (in Mexico and elsewhere) are still very much second class citizens. Ms. Ortiz agued that globalization as a whole is a economic process that promotes mass impoverishment and funnels capital out of the pockets of the many into the hands of the few. She asserted that globalization has complicated matters for Mexican women in particular as they are forced into the workplace.

As we have seen throughout the course of the semester, NAFTA and neoliberal economics have made basic survival very difficult for Mexicans. We have learned that it takes four to five minimum wages for a Mexican family to buy just basic food products. Because of this, Mexican women are forced out of the home to work. While to many Americans this may seem like a liberating experience, Ms. Ortiz explained that this move into the formal workplace is simply a consequence of bad economic and political policies. Additionally, women are exposed to very poor working conditions; as in the United States, they don’t receive the same pay as men; in fact, 45% of working women receive 10% less pay than men for the same amount of work. Ms. Ortiz also explained that in cases where men and women do earn the same salary this is not because women’s salaries were raised to match men’s, it is because men’s salaries were dropped due to the Structural Adjustment Policies.

Beyond this, Latina women are subjected to harsh labor conditions in maquiladoras and other places of employment. Ms. Ortiz relayed an anecdote about a maquila in Guatemala in which the women employed there were encouraged to work triple shifts (18 hours straight). Because the factory was located so far away from the city center, women had to sleep on the floor in the hallways of the maquila in order to be on time for their next shift. Because of occurrences like this, Irene Ortiz explained that work has simply become another form of oppression for Mexican women, not an avenue towards economic independence as it is in the United States.

She furthered this argument by examining gender roles in the home. She explained that when they entered the workplace, women were forced to work a “double shift.” In addition to all their workplace responsibilities, they were also still responsible for cooking, cleaning, and caring for the children. Men are not expected to share in the work of the household. Furthermore, there is a huge emphasis on motherhood in Mexico. In order to truly fulfill one’s femininity, it is necessary for a woman to bear children. In many cases, both women and men see the inherent value of a woman as necessarily tied to her position as a mother or housewife. Unmarried women are looked down upon and discriminated against. Mexican women often have children very young and miss out on other social and economic opportunities. Because Mexico is a heavily Catholic country, there is little information available about family planning. In this way, Ms. Ortiz viewed motherhood (and the overemphasis on motherhood) as a type of forced repression. While the matriarch may be a powerful figure in the home, this power does not extend beyond self-sacrifice and caring for others and certainly does not extend into the public sphere.

Ms. Ortiz concluded her talk on a more positive note. She asserted that while the situation may look grim, great strides have been made. The internet and the media have drawn the world’s attention to the plight of women in developing nations. While the feminist movements of each country differ in many ways, people are beginning to mobilize and join together in the fight to promote women’s rights. This talk led me to several questions: What can we, as US citizens, do about the plight of women in Latin America? What are the struggles of minority women (particularly Latinas) living and working I the United States? How does migration affect gender roles?

Photo: Students pose with Irene Ortiz

Immigration Issues in Amatlan

2010-03-10T09:57:00.000-08:00

By Meira Sondov-Gold,
Drake University

Throughout the first half of this semester, we have been learning about Mexican immigration to the United States and the effect it has on family members who remain in Mexico. To further our understanding, we went to Amatlan for a four day rural home stay. We listened to an immigration panel, with three men from the community that had immigrated to the United States. Each panelist was able to share his story describing why he chose to go to the United States and for how long he was there. Of the three panelists, two were in the United States undocumented, and the third received a work visa to work in the tobacco fields in the summers. All three of the men worked in the United States to support their families back home in Amatlan. After our panel discussion, our host families from the community came to pick up their students and participate in small group discussions on immigration and how it has impacted their lives. In my small group discussion, three women talked to us. All three were directly impacted by immigration as their husband, child, or father had gone to the United States illegally and then returned. One of the women has most of her family living in the United States, and does not get to see them often because of their undocumented status. All of the women know at least one person living in the United States undocumented. I felt it was an honor to have the opportunity to hear these men’s and women’s stories.

During our stay we also heard from the matriarch of the community, Doña Irene Ramirez. Doña Irene is a 74 year old lady who never married and still works in her own cornfields. She took our group, up into her corn fields, and gave a talk on the impact NAFTA has had on her farming and the struggles it has caused her each year. She does not truly own these cornfields, as they are communal land, but she is the one who takes care of the farming and maintenance of the land. In Amatlan, there is no private property but rather communal land. This is due to the belief that land cannot be picked up and moved; instead the whole community shares the land. The NAFTA treaty called for all the farmers to pay a fee each year to farm their land, and in return they would receive help from the government for farming. Doña Irene has never paid the fee to farm her land and is very proud of that. She also told us that she has tried growing genetically modified corn, but found that the corn is not as rich and good as the natural corn she grows in her fields. Also because of NAFTA, she can not sell her crops because of the inflation of prices and how much she has to sell it for to make a profit.

The trip to Amatlan was a great learning experience and really opened my eyes to the struggles and the impact on families caused by immigration and the role of the NAFTA agreement in the community. The trip also caused me to think about certain questions such as: what should be done in Mexico to help the families that are forced to go to the United States? What can we learn from Doña Irene and her view on how NAFTA works with Mexican farmers?

Photo: Students enjoying their time in Amatlan

Lessons about Rural Communitites in Mexico

2010-02-26T11:32:00.000-08:00

By Callan Elswick,
Davidson College

Through the help of Atzin, we traveled to Tlamacazapa and Amatlán last week in order to learn more about globalization’s effect on the environment, medicine, and indigenous cosmovision. Aztin is a non-profit organization that supports holistic community development in Tlamacazapa by providing clean water, investigating public health issues, and empowering women economically, socially, and politically. In addition to speaking with Susan Smith, the co-founder of Atzin, we also met with Agustin Perez Garcia*, a member of the Amatlan Communal Land Council, about community organizing and indigenous rights. Through our visits we experienced, albeit superficially, the poverty and the culture of both Amatlán and Tlamacazapa.

Amatlán is a small village that was founded 4,000 to 7,000 years ago. While it was the home to many illustrious revolutionaries and religious figures, it currently has 1,000 residents including Agustin. When we visited on Tuesday, Agustin spoke to us about pre-Colombian traditions and the indigenous struggle to protect these traditions from the Spanish conquest, economic imperialism, and globalization. He explained the importance of communal land to the indigenous population by recounting Mexican history and described how Emiliano Zapata’s demand for “Tierra y Libertad” under the Plan de Ayala became a reality in Article 27 of the Mexican Constitution of 1917 by making indigenous communal lands inalienable and redistributing land into ejidos for the public. However, in order to appease its NAFTA partners, the Mexican government reformed Article 27 and permitted the privatization of ejido land without consulting the indigenous population or the campesinos.

Today, indigenous groups including the Amatlán Communal Land Council politically oppose and organize against the idea of private property which many feel is “just a tool that governments used to oppress people.”[1] While Amatlán has thwarted the development of many of the government’s megaprojects through community organizing, Agustin emphasizes that the point of this struggle is “to put tools in the hands of our peoples so that they may know their rights in the community” for “our land is also our capital because here lie the bones of our ancestors, here are our traditions.”

Tlamacazapa is another indigenous town, but unlike Amatlán, it has a population of 6,100, 40% of its children are not in school, and 50% of its young women are illiterate. Most of the community members are weavers who trade their art to vendors who, then, make a profit by selling them in places like Cuernavaca or Acapulco. Because villagers only make a few pesos per weaving, many are impoverished and living in shacks with dirt floors, rod walls, and tin roofs. As Susan said, “There’s nothing romantic about being poor.” In order to combat the poverty and health issues of Tlamacazapa, Atzin conducted research and brought the results to the community in order to foster a “culture of inquiry, not just a culture of development.” Susan emphasized, “The people impacted by the problem need to own the solution.” So, when Atzin discovered that Tlamacazapa’s water was contaminated with arsenic and lead, Susan and other volunteers aided the community in forming bridge activities or safe places where people could voice their opinions. They have also trained adolescent “promoters,” to be midwives or teachers in the Atzin-sponsored school. Additionally, they have set up a palm weaving co-op, a quilt-making co-op, and a women-run store. I believe that by placing economic, political, and social power in the hands of the community, Aztin has enacted real change.

After speaking to Agustin and Susan, we traveled to Tlamacazapa and visited community members. We saw wells full of trash and green algae. In addition to carrying water down rocky and slippery slopes, we attempted to make tortillas and weave baskets. Although I cannot even begin to understand the poverty, the malnourishment, and the culture of either Amatlán or Tlamacazapa, I feel informed and empowered to question U.S. and Mexican policy and lobby for change. How can indigenous cosmovision and culture be protected in this era of globalization? How can U.S. citizens be conscientious consumers?

Photo: A Well at Tlamacazapa

[1] Agustin Perez Garcia, personal interview, Amatlán, Mexico, February 16, 2010. *Name has been changed to protect identity.

Learning About Intercultural Understanding

2010-02-12T13:51:00.000-08:00

Today we had the great opportunity to listen to a guest lecture by the Mexican interculturalist author, singer, song-writer Betty Ramos, who did an excellent job of helping us develop new understandings of some of the similarities and differences of the multiple cultures of Mexico and the United States.

Lic. Ramos is the author of several books, including Negltiating Cuoltural Barriers and The Geo-Context: A Guide to Intercultural Understanding Between Canada, Mexico, and the United States. Rather than simply giving us a list of "dos" and "don'ts" that would have limited value, Lic. Ramos not only introduced key concepts and theoretical frameworks from the field of intercultural communication but also shared several of her own personal experiences living in Mexico, the United States, and Canada, where she has facilitated countless workshops on intercultural communication.

During our time in Mexico, it will be helpful to remember her stories and suggestions regarding saying THANK YOU as many times as possible in as many different ways as possible and "decorating the truth" by always trying to be as polite and simpático as possible. Thank you, Betty Ramos!

In What Ways Has Free Trade Been Good &/or Bad for Mexico?

2010-02-12T13:37:00.001-08:00

This week we have been continuing our study of the high cost of living in Mexico (especially for the poor), and exploring the impacts of economic globalization and free trade on diverse sectors of Mexican society. Two of the books we've been reading are Globalization (Current Controversies), edited by Debra A. Miller (2007) and Illegal People: How Globalization Creates Migration & Criminalizes Immigrants by David Bacon (2008). The first explores opposing viewpoints on various aspects of economic globalization and the second one clearly takes a stance against neoliberal economic policies and makes links between them and migration, including undocumented migration to the United States.

It has been fascinating to read and hear a wide variety of viewpoints from different people, including a guest speaker named Andrés Santos, who talked to our group on Wednesday. What was especially interesting about Lic. Santos' talk is that he is a Mexican businessman who believes in free trade and is very articulate about the ways in which NAFTA benefitted his family business but also the ways in which economic globalization harmed it, as companies took their business to China. Rather than turning economic globalization into a simplistic "black and white" issue, he addressed the complexities of it and his opinion of the pros and cons of different aspects of the economic policies being implemented by the U.S. and Mexican governments, as well as others.

High Cost of Living in Mexico Makes It Hard to Support a Family

2010-02-04T14:24:00.000-08:00

On Tuesday our class engaged in an experiential activity called the Market Basket Survey, which required us to split into small groups and go to the main market in Cuernavaca to purchase items from the basic food basket that most Mexican families need for survival. We were given money to purchase those items, which included beans, milk, tortillas, eggs, and cooking oil, among other things. It was a practical assignment since we later got to eat that food. However, we were also asked to check the prices of person items that we might consider "necessities," such as shampoo, toothpaste, tampons, and diapers (for those with children). It was a fun activity, as we got to walk to the huge main market that covers the span of several streat blocks and see rows and rows of beautifully arranged fruits and vegetables and other items and interact with the merchants in a meaningful way since we were buying their goods.

As we purchased items and checked the prices of others, we jotted down the prices in pesos. Afterwards, when we came back to our campus, we converted the prices to the dollar amounts, dividing the peso price by 13 since the current exchange rate is approximately 13 pesos to the dollar. In addition, we were asked to calculate the TIME COST for Mexican minimum wage earners - that is, the number of hours that a Mexican worker would have to work to purchase each item if s/he were earning minimum wage, which is approximately US $4.20/DAY, or slighlty over 50 cents per hour. Once we did that, we were shocked at the results, as we discovered that "necessity" items like tampons and diapers would take days of labor to purchase, and even the basic food basket exceeds what one earns on minimum wage! So what initially seemed to us like "cheap" prices when we simply converted peso prices to dollars are actually very expensive when we think about them in terms of wages. No wonder so many people feel pressure to go to the United States to find jobs where they can earn a lot more in one hour than they can in one day here!

In class we talked about the fact that in the cities most people earn more than minimum wage, whereas they often earn less than that in field labor in the countryside. Moreover, lots of people don't earn regular wages because, like taxi drivers and street vendors, they are self-employed and don't receive a paycheck, so earnings can vary from day to day. Obviously, the cost of living is a complex issue. Nonetheless, this exercise was extremely helpful to us in starting to get a sense of costs for the majority of the population here.

One simple example to illustrate the point of the high cost of living is the cost of a movie ticket - currnetly $46 pesos, which is only US $3.50. Seems cheap by U.S. standards, right? Well, if you earn Mexican minimum wage, you'd have to work for 6.7 hours in order to buy that movie ticket, and if you had 2 children to take to the movies, you'd have to work for 20.1 hours (nearly 3 days) just to buy the tickets, without including your bus fare to get to the movie theatre and back, much less popcorn or soda. So taking your kids to the movies is a luxury that Mexicans living on minimum wage could simply never afford. That really helped put things into perspective for me.

Do people who are strongly opposed to undocumented Mexicans working in the United States understand the economic challenges that they face here in Mexico? Also, what about minimum wages in different states of the U.S.A.? Can people really live on minimum wage in the U.S.? How much do you need to earn in the U.S. support yourself and/or a family with two children? I'd love to hear what you think! Please respond!

Spring 2010 Semester Off to a Great Start!

2010-02-03T21:15:00.001-08:00

“Migration & Globalization: Engaging Our Communities” is back, as this semester-long program occurs every spring in Cuernavaca, Mexico through the Center for Global Education at Augsburg College. We just began last week and are happy to report a fabulous new group of students from colleges as diverse as Augsburg, Bowdoin, Emory, Davidson, and Drake University. For the first half of the semester, we are also being accompanied by a recent graduate of Carleton College who is participating in many aspects of our program.

During the first week we spent a lot of time getting to know Cuernavaca and each other. We took Spanish pre-tests at the Universal Universal Center for Language and Social Communication, which is a highly respected Spanish school, where you can choose two of 17 different Spanish courses ranging from basic grammar and conversation courses to Contemporary Mexican Literature, Spanish for Heritage Speakers, and Mexican Art.

We also visited the ancient pyramids at Xochicalco in the southern part of the state of Morelos and learned about the cosmovision (worldview) of pre-Columbian peoples, whose spirituality emphasized unity, bipolar duality (as opposed to Western oppositional binary dualism), fluidity, interconnectedness, balance, and reciprocity.

At Xochicalco we saw the remains of magnificent temples built by the Nahua-speaking population that existed long before the Spanish conquest, as the construction there began approximately 200 years BCE, and the civilization flourished between 600 and 900 of this era. It is believed that the Toltec emperor Quetzalcoatl (known often as the “Mesoamerican Christ-figure”) studied astronomy in Xochicalco, whose principle temple is dedicated to the feathered-serpent God Quetzalcaotl. (Quetzal = the bird, & coatl = serpent in the Nahuatl language). As you can see in the picture of the pyramids both above and below, the carvings represent this great feathered serpent god who united the heavens and the earth. (In the picture below, his feathered heaad is in the upper far left corner and his serpent-like body winds around to the right.)

After visiting Xochicalco, we visited a nearby former sugarcane plantation called the Ex-Hacienda Santa Cruz. We learned about the history of the plantations that were established during the colonial period and the exploitation of both indigenous and African slaves who were forced to work on them.

We spent the night there and then spent the next day getting further acquainted with each other and talking about our roles as foreigners in Mexico. Our discussions included articles such as Ivan Illich’s “To Hell with Good Intentions” and several articles on power, privilege, and positionality. This is especially important because many of us will be conducting internships in Mexican organizations, as well as living with Mexican host families, and we want to be as sensitive as possible to this cultural context.

Have you ever been to Mexico? If so, did you visit ancient sacred sites such as Xochicalco? What have you learned about Mexican pre-Columbian civilizations and contemporary indigenous peopes? What are your thoughts about your/our responsibility as foreigners here? We’d love to hear your thoughts!

Welcome to the Last Blog Entry Spring 09!

2009-06-08T07:31:00.000-07:00

The full MG group on the final day of the program, from left: Ben, Goose, Melissa, Vinnie, Julie (CGE intern), Kim, and Amina

By Melissa Strype

After living in Mexico and studying-abroad for the past four months, I am preparing to return home tomorrow. Reviewing in my mind everything that I have seen, learned, touched, been inspired by, discussed, and thought about here in Mexico, I came to thinking: “Why do we put ourselves through this experience of “studying abroad?””

Many of the final projects our classmates worked on dealt with this theme and sought to promote CGE’s study abroad programs, referencing their pedagogy of experiential learning and opportunities to acquire cultural competence. In order to formulate a response to the question of why we choose to study abroad, most people will say something along the lines of “Guys, listen, you have to study abroad, it’s amazing. You learn so much about other cultures. You integrate solid academic work with real-life experiences. You learn to broaden your perspective on the cultural history and current social and political struggles in the region through group travel experiences.” (http://www.augsburg.edu/global/spa/mexsem.html )

This is all absolutely true and I have experienced this alternative learning environment and grown from it significantly. However, it is impossible for me to deny the fact that studying abroad has truly been an intense rollercoaster of emotions:

Step 1: After finally feeling comfortable navigating classes and social lives at college, we packed up our suitcases, filled with what we thought we might need for the next four months, left everyone we knew and loved, and came to Mexico, alone, on a program with complete strangers.

Step 2: Then, we moved in with 20 other random college students from all over the country into one house, sharing rooms with 3-4 other people. We took classes, ate meals, and developed our social lives with these 20 people.

Step 3: We figured out how to “immerse ourselves” in this new culture by getting involved with various organizations, social groups, or routines outside of the program, while at the same time dealing with a desire to share our experiences with those who we left at home.

Throughout these four months, I have been coping with the best ways to accomplish step 3. Immersing myself in the culture here has meant establishing relationships with various people with whom I’ve met. It has meant sharing my interests, passions, goals, and opinions with new people in order to gain their trust. It has meant going far out of my comfort zone and making an effort to listen to new people and get to know them because upon arrival, we started with 0.00 social connections and had to build our own networks to fulfill ourselves.

As I pack up my bags to head home, I now have to face the ramifications of “immersing myself” in the culture, “being present” in my reality, and sharing myself with others. My last task is to say goodbye to those relationships in which I invested emotions and energy-- with people inside of the program and even more significantly, outside the program and around Mexico.

Upon saying goodbye to a co-worker from the human rights commission I worked for here, he said, “You know, we might never see each other again.” And right away, I said, “Oh don’t say that! That’s so sad and dramatic.” But he replied, “But it’s reality. And it can be a beautiful thing to have known someone, and be realistic about the fact that you may never see each other again, but that you are leaving knowing you have shared with one another.” He also shared with me the importance of saying everything you want to say to someone. It was an eye-opening conversation because it made me realize the fact that these last 2 days will be the last time I see many of these people with whom I have shared myself here. More importantly, however, it brought to my attention the importance of expressing to others whom I may never see again, how they have impacted me during this time and why I appreciate their fleeting friendship.

It would be easy to leave and not let myself reach into that emotional place inside myself where I now have pieces of each of the people I’ve met-- I wouldn’t worry about saying a formal goodbye. However, this emotional rollercoaster of being abroad has forced me to confront these emotions; I feel strongly about making sure when I say goodbye to each person I’ve shared with here, that I do so by taking into consideration my experiences with that person and really convey to them that what we’ve shared will be a part of me after I leave.

Many of the relationships I have built here are only momentary in the grand scheme of things. But the feelings I have developed for these people will continue to stay with me in whatever forms, even if we never speak again. Certainly I will remember our classes here and the beautiful city and the good food, but the memories and emotions fostered within relationships here are what I will carry with me to inform my daily life at home: I think this is why we have put ourselves into this experience in Mexico—it makes the whole rollercoaster of emotions worth it.

What exactly is development and what is my role in it?

2009-05-08T10:49:00.000-07:00

There is hope for a better future. CGE student is illuminated by the sun at the underground observatory at the Xochicalco pyramid site.

By Amina Hassen

A couple of weeks ago our class was divided into two different groups and were told to come up with an answer to the question, “What is development?” We discussed how we thought that current development is generating unbalanced outcomes between and within countries and is excluding the people who most need increased access to resources. Our conception of development is an improvement of the quality of life for individuals by increasing their ability to be independent agents, making decisions about their life trajectories. It starts with meeting basic needs of people, including adequate food, shelter, clothing, safe drinking water, sanitation, health and development. Development is a transformation of existing systems of oppression based on sex, gender, race, class, sexuality, age, ability, nationality, etc so that individuals have a wider range of choices.

To borrow from Paulo Freire, development includes whether or not a country is “being itself” in the political, economic and decision making is originating from within. I would extend that to say that development also means that a person is being his/her self and that their decision making is also originating from within.

I view that it is my responsibility to be a participant and ally to those who are carrying out responsible development. When I have the choice between a supermarket and a farmers market, I will choose the farmers market. It also means supporting democratically run organizations. So when I have the choice between Coca-Cola and Boing (a worker-owned and operated cooperative that makes very popular juices here in Mexico), I will choose Boing. And when I see that a hotel’s workers have gone on strike, I won’t patronize that hotel and I will try to prevent others from doing so as well. If I have the choice between taking my car and taking a bus/metro, I’ll take the metro, or better yet, I’ll take my bike. I will recycle all that I can, teach others around me that they can and should as well. I see it as my responsibility to change my consumption habits so that I am making more responsible choices.

However, I recognize that solely changing my consumptive patterns is not adequate and sometimes the alternatives that you would like to see simply do not exist. To really promote change in development I also need to actively advocate for this change. It is my duty as a citizen of a democracy to participate in electing officials who support responsible development and to protest if I feel that my elected officials aren’t making responsible choices. It means living out what I would like to see happen on a global scale by turning local personally, and supporting local initiatives internationally.

Protest and Social Change in Mexico

2009-04-20T14:37:00.000-07:00

By Kimberly Griffin

“In defense of water, land, and air” in a mural in Cuernavaca, Mexico, painted by a local youth activist group

A couple of weeks ago, we had a series of great speakers from different parts of Mexico, and one theme that I noticed across the talks was the different methods of protesting. Even though not all of the speakers identified themselves as activists, they were all actively working to see the change that they believed needed to happen. I used to only picture protest as a strike or a march on the capital lawn, but through these past two weeks, I’ve realized that protest comes in many different forms, and I think all different types are needed in order to make change happen.

One of the speakers, Dr. Rosalba Aida Hernandez Castillo, spoke about indigenous women and justice from her experiences working in a center for victims of abuse in Chiapas, a state with a high percentage of indigenous peoples. She worked actively to try to change the state of indigenous women in Southern Mexico by working directly with the women to try to determine what their needs were. Another speaker, Nadia Alvarado, is an Afro-Mexican from the state of Guerrero who has spent years researching the history of Afro-Mexicans in Mexico. She said that although she originally wanted to educate everyone about the prevalence of the African heritage in Mexico, she soon realized that it was most important to start with her own family. Now her activism is directed toward trying to encourage her family not to deny their black heritage. Her protest is not advocating for any specific policy, but rather just trying to change the way her family sees their own history.

We also spoke with a panel of speakers about sexual diversity. All three are involved in an activist group that works to promote LGBTTQI-friendly legislation and awareness. The group organizes a march in Mexico City and here in Cuernavaca every year, so that is obviously an important part of their protest. However, just living out their lives as they want is also a form of protest. One speaker was a lesbian woman, one a transgender female, and one a gay man. All three of those identities are highly stigmatized, so just living their lives as openly non-heterosexual is an important was of protesting heterosexism.

This theme of protest also continued while I was traveling over Holy Week. While walking through the streets of Oaxaca City, I walked past some graffiti on a wall that had several different protest elements. Written on it were things like “Meat = murder,” “Go vegan,” “Free your mind,” and “EZLN.” This type of protest also reminded me of several of the protest murals I have seen around the city of Cuernavaca. These are painted by an activist group here in Cuernavaca that works to build community solidarity around a variety of issues.

All of these things, from refusing to let your family deny their heritage, to living an openly non-heterosexual life, to tagging a wall with some political graffiti, are different types of protest. They are all inspired and sustained by a desire to see a change in your world. Because people vary so much, they are affected by different things, so these different methods of protest are all necessary if activists are going to be able to make the changes they want to see.

“Free your mind” and “Meat = murder” on awall in Oaxaca City, Mexico

Dirty Politics?

2009-04-20T14:13:00.000-07:00

By Ben Pounds

We were going to see Cuernavaca’s new landfill. We had left the edge of the city and now saw cows grazing. Then we hit what could only be described as a homemade checkpoint. A barb wire fence stretched across the street. After a few residents serving as guards opened the gate and our van passed, I had no clue what to expect.

The farmer who owned the land was happy to show us around. He opened yet another fence and let us walk through.

So, without setting foot in the landfill itself, we saw it.

(All photos above courtesy of Kimberly Griffin)

The gate had not been meant to stop us from entering government property. It had been built to stop the government or its allies from coming in and coercing the residents out of their land.

I had not intended for this entry to be about politics primarily. Our partners, the bloggers in Thailand, had been writing about human rights and government accountability rather than environmental concerns. Politics here though is tricky as is politics everywhere. It may involve bribery, alliances, networks, and (if I am to believe what some people have told me with regards to the landfill) physical threats. In short it is like politics everywhere else. I would hate for what I write here to be misinterpreted as an insult to Mexican politics particularly. However, one can broadly say that the “perfect dictatorship” described during the years of one-party domination continues in some ways in today’s multi-party Mexico.

The landfill was itself an improvement on the previous open-air dump near an indigenous community. Not everyone has access to the services of the privatized, new garbage collection company, PASA (the privatization of garbage collection was a controversial move on the part of the government in recent years). The rivers in some ravines, already a place for dumping sewage, hold a great deal of garbage put there by the residents whose houses cannot be reached by garbage trucks. Studies say that the soil is too porous to protect the below-ground aquifers from possible leaching. Thus, the project deprives neighboring communities of the right to clean water as their water is now contaminated. The local government representatives that we met with countered by saying the lands do not contain very much fertile soil. They may not be very fertile although that does not stop people from raising corn, cattle, chickens, and (as I found out the hard way) bees. Despite the vocal opposition all the political parties are in favor of the landfill, including the “Ecological Green Party.” When they proposed other sites, government officials said “go research them yourselves.” Perhaps the greatest motivation for the current site is that the contamination that results from the landfill flows into smaller, poorer communities and doesn’t directly affect the city of Cuernavaca.

Some local citizens have found their own solution in setting up recycling centers and small-scale water-treatment plants. Despite, or possibly because of, their general distrust of the city government, these people have received some government support, including the filming of a public service announcement. Yet they remain cynical. When asked about the sewage treatment plants in Cuernavaca created directly by the government, the creator of a small scale plant at a local school was quick to point out that they did not work.

As I watch the local citizens in the Cuernavaca area so actively engaged in their communities, I remain aware of my role here as a foreigner. The last thing I want to be is another invader in this country, so my own involvement has limits. However, in learning about the struggles of this place and of the people here working for a more just world, I am convinced that my involvement back in the U.S. will always be affected and inspired by the activists of Mexico.

The Conquest Continues

2009-03-12T14:59:00.000-07:00

By Vinnie Rodriguez

On a Sunday morning, we visited an indigenous community in the municipality of Tepoztlán, Mexico. As we met with one of the community leaders in his house, he shared with us why his piece of land and the general land is so important to his community. We talked a lot about how various laws and policies have led to the privatization of this land and the affects it has on the rights of the indigenous community. According to him, it is not viewed positively. He defined private property as “an invention of oppression that systems of power have made up”, and that oppression is unfortunately a part of the indigenous reality that they must face day-to-day. Here’s an explanation of what I mean.

When the Spanish first arrived in Mexico during the Spanish Conquest, they took over Mexico—especially, the land.

[This part of the mural in the Palacio de Cortez by Diego Rivera represents the Spanish Conquest and how the indigenous people are sometimes represented by animals in the image]

From then on, the Spanish considered the Mexican natives as animals and used them for forced labor for their own economic benefit. Because the natives/indigenous weren’t seen as people, they had no right to the land which they originally had inhabited, and Spanish were considered to be at the top of the class system while the indigenous were left at the bottom of the pit.

[This part of Diego Rivera’s mural depicts the obvious distinction of class and duty between the Spanish and the indigenous people.]

As a result, it has been a struggle for indigenous people to keep their land. Article 27 was one important step. It stated that communal and ejido land cannot be taken, bought, or sold. However, in 1990, President Carlos Salinas de Gordali reversed Article 27 in an effort to put NAFTA in place, which meant that constitutional rights to ejido and communal land were eliminated and land can now be privatized or sold.

Not only are foreign institutions developing without considering indigenous values, but their very own Mexican government has a history of not including the indigenous community in economic development. Sometimes, it’s because of a clash in cultural values as well. For example, Chiapas has 33% of its population without light, but provides 52% of the electric population in the country. Why? The community leader says it’s because they are considered an obstacle to the nation’s plan. The government says they don’t want to develop, but it’s because the plans don’t line up with the values of their society. For example, after receiving dozens of letters from the indigenous community leader, the government finally came to them with a development project idea to build fish farms, and they laughed and refused to allow it unless the government would bring sufficient water into their community first. The government used that as an excuse to say the indigenous didn’t want to develop. This miscommunication along with the clash of cultural principles is what causes so much trouble for the indigenous communities. When the Spanish took the ejido (communal) land, they paid gold in exchange, but they didn’t understand the significance of the land to the indigenous.

[This painting was done on one of the walls of the dorm where we stay here in Mexico. What does it make you think about privatization and globalization?]

Because of the examples above, it is very difficult for an indigenous community to have a say in their own land and their own rights when they have to deal with the obstacles of their very own government and the rapid pace of globalization fever of foreign investors to buy out land. It almost seems to me as though foreign corporations and investors perceive themselves to have more rights over the ejido (communal) land than the indigenous communities do. Privatization is benefitting big corporations and big government who have the (financial) power to make these transactions. From the surface, Mexico’s economy has historically boomed from NAFTA, which is all foreigners need to know to be convinced into investing, and small Mexican communities can thus be ignored. The real question is about cash flow: who does the money really go to? How can a small indigenous town become a voice and beneficiary in the global decision-making process? Do they have to change their beliefs and customs so to favor the government and thus then be included in decisions? Or do they stand their ground, protect their community, and risk resistance by the government and pressure from global corporations? If economic prosperity is measured by how much land one can buy, then will they ever be financially successful if they believe in keeping their land as a part of the community? However, we also need to look at the issue from another side. Would it necessarily be a good thing if the globalization/privatization process were reversed? Will that actually help the indigenous community or Mexico as a whole? Does Mexico need more or less foreign investment if it wants to “move up the ranks”?

The Effects of a US Presence in Mexico

2009-03-05T08:55:00.000-08:00

What effect has NAFTA had on agricultural livelihoods in Mexico?

By Josiah Guzik

NAFTA. The North American Free Trade Agreement was put into action January 1, 1994, allowing free (tariff free) trade between Mexico, US, and Canada. It gives Mexican farmers the chance to sell easily to US and Canadian consumers and vice versa. Thus, the US farmers who have heavily subsidized crops can sell their crops at extremely low prices by Mexican standards. Many would refer to the free trade agreement largely as a success; those people would mainly be big corporations that can afford to have long-distance customers. However, like almost all things, there is another side to this story. There are many people who would call NAFTA a complete flop. It has suppressed the poor and strengthened the rich.

As our group conversed with a panel at the US Embassy in Mexico City, I was shocked to find how credibly the diplomats could defend NAFTA. They overwhelmingly agreed that it was a success. Of course, they explained, there are always winners and losers in politics, and this time the winners definitely outnumbered the losers. They displayed impressive facts and explained how not only the “rich” are growing in number, but rather, the middle class is growing in Mexico. They argue that NAFTA is achieving equality in Mexico, rather than widening the gap between the rich and poor.

That was really the first place I had heard NAFTA presented in a positive light. It seems that everyone I have met here, whether they are professors or farmers would argue otherwise. The general consensus outside of the US Embassy is that NAFTA has done a lot more harm than good. The diplomats brought out convincing figures that highlighted how economically Mexico is winning from NAFTA. It is hard for me to know who to trust, but if I am to go with my gut, I can’t accept that NAFTA has more winners than losers. If I am to judge the situation by my own observation and experience, I have to say that I know a lot more losers than winners.

Raul Sanchez of Ixtlilco El Grande knows all about onions. They have been growing them in his pueblo for some time now, generally with much success. As we sat at the kitchen table during our homestay in Ixtlilco El Grande, he pointed proudly to and boasted humbly of the enormous cebollas (onions) hanging from a crossbeam in the roof, “those were grown here,” he stated. I would later learn that despite the impressive size and delicious taste of Ixtlilco onions, they won’t be selling the crop this year. Unfortunately, it is cheaper for them to let the onions rot in the ground than to pay the labor to harvest them and sell them in the market.

US farmers, due to advanced agricultural technology, can produce significantly more and significantly cheaper onions than Raul and the other farmers in Ixtlilco. As the cheap onions flood the Mexican market, consumers now expect onions to be cheaper than the local farmers can afford to sell. This reality has impacted me significantly more than the statistics of the US diplomats in Mexico City. For me, the effects of NAFTA are a perfect example of how globalization has affected specific people. I feel that I can easily tune out the affects of globalization while I am the US, but while I was in Ixtlilco I could not deny the traces of globalization on the small town. Through NAFTA’s affects on Ixtlilco, the political results of globalization have now become personal.

Introducing the students of CGE´s "Migration and Globalization" 2009!

2009-02-09T14:52:00.001-08:00

(Clockwise from woman in grey shirt: Melissa, Amina, Goose, Vinnie, Kim and Ben)

Amina Hassen
Hi, I am a student at Oberlin College in Oberlin, Ohio (close to Cleveland). I am pursuing a double major in Comparative American Studies and Visual Arts, with a minor in Gender and Women's studies. I am currently in Mexico studying Globalization and Migration and Spanish. I really hope to gain a working knowledge of Spanish while here and to gain a better understanding of the impact of Globalization and Migration on the country. I find this course of studies particularly a good complement to my studies at Oberlin, where I look at identity formation in the United States through the lenses of race, class, gender and sexuality. I am originally from Takoma Park, Maryland.

Ben Pounds:

At Warren Wilson College (in North Carolina) my major is Creative Writing. I´ve lived most of my life in East TN. This program does not obviously fit into my major, although I´m set up to receive literature credit for at least one class here. I view being here as my chance to study other things that interest me. I want to refresh my Spanish, but also to get a better sense of the world around me and the world to come (admittedly this is not my best writing).

Josiah Guzik (“Goose”)

Hello, I am a sophomore Spanish major from Point Loma Nazarene University in San Diego, California. I love to speak spanish, to surf, and play the guitar. This is my first time in southern Mexico, so I am very excited to learn new things from this study abroad experience. So far it has been an amazing experience (apart from missing my girlfriend back home).

Hi! My name is Kimberly Griffin. I am a junior at Southwestern University in Georgetown, Texas (near Austin, Texas). My majors are Environmental Studies and Spanish, so I am obviously interested in environmental issues and learning Spanish, which is why this program in Mexico is perfect for me! The Environmental Studies program at my school is very interdisciplinary, so I am able to take classes across all disciplines, which is one of the reasons I really like it. I am really interested in environmental justice, race/gender/class/sexuality/ableness issues, global economics, economic development, activism, social change, history, philosophy, revolutions, grassroots organizing, Latin America, linguistics, art and art history, sustainable design, and a lot of other related things.

Hi! My name is Melissa Strype; I'm a junior at Skidmore College in New York and I'm currently studying in Cuernavaca, Mexico with the migration and globalization program. At Skidmore, I study Spanish, Women's Studies, and International Affairs, although I've taken classes in other disciplines, my favorites being: law, government, sociology, and anthropology. I'm very interested in women's issues, gender relations, reproductive rights, and political activism surrounding these topics. I also am passionate about theater, as I am a part of a sketch comedy group at my college with 8 other students. We write sketches, film them, and present them to people on campus for fun. I've also had some little, fun roles in different theatrical productions in the past few years at school, although I've been doing theater since I was 5! In terms of my family, my mother works for IBM, my father is a professor of film at Sarah Lawrence College in New York, and my sister is currently a first year student at Sarah Lawrence. We are from New Jersey.

Hola! My name is Vinnie Rodriguez. I am a Junior majoring in Management at Wentworth Institute of Technology and was born and raised from Bronx, NY. I am a member of the Center for Global Education Migration and Globalization program in Cuernavaca, Mexico. I play piano, and love to dance! So far I am having an amazing time here. It feels so good being here knowing that I am learning things that will have an impact on my school, my community and members of the local Mexican community. We are learning about our identities and the interculturalism with others, practicing our Spanish skills through intensive classes and conversations with members of the Mexican community, and are learning about the impacts of the migration trail on Mexican inhabitants. We are about to embark on a 5-day rural homestay with Mexican families, and will hear the many stories of how globalization, the falling economy, political struggles, and cultural changes have affected them. So far, I have heard great speakers, had great conversations, and met great people, and am looking forward to the next few weeks as well.