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<p class="MsoNormal"><span style="" lang="EN-US">Hello
Gerardo,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">I suspect the
connection Davíd sought to point out between the Cuauhtinchan 2 and Chicanos is
a literary one: the migration narrative of people who have migrated and faced
considerable adversity in establishing a new home is an old one in <st1:place w:st="on">Mesoamerica</st1:place>. Hence his interest in the Chicano invocation
of Aztlan. But then that simple, elegant message went through the journalistic
meat-grinder and came out as something incoherent.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">But, on the
other hand, I don’t know what to make of Davíd’s comments about Aztlan in the
document he has studied. As Michel already pointed out, Aztlan appears nowhere
in the Cuauhtinchan 2. There is no depiction or description of “the people of
Aztlan coming to the city's rescue” in the Cuahtinchan 2 or any related
documentation. The comments attributed to Davíd are indeed in error. Davíd (or
the reporter) must have confounded the Chichimeca with people from Aztlan and
therefore confused Chicomoztoc with Aztlan as Michel suggests.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">The broader
question of what is an “error” in the interpretation of history is a thorny
issue. Still, I think few would dispute that a professional historian would
need to offer some very compelling reasons to advance an interpretation which
has zero evidence in the sources, and indeed is even contradicted by them. I
would go even further to say that the historian has an obligation to challenge
such unsupported interpretations, whether in the academic or popular domains. I
think many historians would agree, which is why many have criticized, say, certain
<st1:place w:st="on">Hollywood</st1:place> movies as historically inaccurate. And,
of course, just because a particular understanding of the past is popular does
not mean that historians should not criticize it if they have good reason to
think it is erroneous.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">I confess I
don’t get what you’re driving at with the issue of Greek-inspired architecture
in <st1:state w:st="on"><st1:place w:st="on">Washington</st1:place></st1:state>.
Surely if a Harvard historian said the ancient Greeks built the <st1:placename w:st="on">Lincoln</st1:placename> <st1:placetype w:st="on">Monument</st1:placetype>
(or the ancient Egyptians built the <st1:place w:st="on"><st1:placename w:st="on">Washington</st1:placename>
<st1:placetype w:st="on">Monument</st1:placetype></st1:place>), I would expect
that historian wouldn’t be complimented on his interesting alternative hypothesis,
but ridiculed, and rightly so.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">Saludos,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">Michael<o:p></o:p></span></p>
<br><br>--- On <b>Tue, 9/1/09, Gerardo Aldana <i><gvaldana@yahoo.com></i></b> wrote:<br><blockquote style="border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;"><br>From: Gerardo Aldana <gvaldana@yahoo.com><br>Subject: Re: [Nahuat-l] ANCIENT MAP OFFERS KEY TO MESOAMERICAN HISTORY<br>To: "Michel Oudijk" <oudyk@hotmail.com>, tezozomoc@hotmail.com, nahuatl@lists.famsi.org<br>Date: Tuesday, September 1, 2009, 4:56 PM<br><br><div id="yiv1198876815"><style type="text/css"><!--#yiv1198876815 DIV {margin:0px;}--></style><div style="font-family: times new roman,new york,times,serif; font-size: 12pt;"><div>Hi Michel,<br>I wonder to whom your sign-off "abrazo" is sent? To me, your message sounds more divisive than conciliatory... but maybe that's just me.<br><br>I can't speak to the larger claims concerning Aztlan and the Mapa de Cuauhtinchan since I haven't read the book yet. As for 'feeding constructions of
any identities', though, I wonder how many Americans believe that Columbus argued against a flat-earth theory, or that Galileo was jailed (or worse) for championing science over religion? Is it historically accurate or erroneous to have Greek architecture in Washington D.C.; or is it something else? Finally, which "errors" should be given priority for "correcting," and how do "we" set that prioritization?<br></div><div style="font-family: times new roman,new york,times,serif; font-size: 12pt;"><br>These all seem like much more complicated issues than determinations of correct v. incorrect. But maybe I'm misreading the intent of your message.<br><br>Sincerely,<br>Gerardo<br><br><br><br><div style="font-family: times new roman,new york,times,serif; font-size: 12pt;"><font size="2" face="Tahoma"><hr size="1"><b><span style="font-weight: bold;">From:</span></b> Michel Oudijk <oudyk@hotmail.com><br><b><span style="font-weight:
bold;">To:</span></b> tezozomoc@hotmail.com; nahuatl@lists.famsi.org<br><b><span style="font-weight: bold;">Sent:</span></b> Tuesday, September 1, 2009 6:18:04 AM<br><b><span style="font-weight: bold;">Subject:</span></b> Re: [Nahuat-l] ANCIENT MAP OFFERS KEY TO MESOAMERICAN HISTORY<br></font><br>
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Dear all,<br>
<br>
I'm not sure how to read this message and its contents. Is it just a journalist who didn't understand anything of what a scholar was saying or is this a failed attempt of a scholar to relate his investigations to laymen? Either way, the contents are deplorable and full of mistakes. The attempt to relate the Mapa de Cuauhtinchan with the Chicanos goes so far as to consider Chicomoztoc to be the same as Aztlan and the Chichimeca who leave Chicomoztoc to be people from Aztlan. Mind you, the Mapa de Cuauhtinchan doesn't contain ANY reference to Aztlan which is a purely Mexica-Tenochca invention. Nor does the Historia Tolteca-Chichimeca where this misconstrued story comes from.<br>
I don't know if this interview has anything to do with Carrasco or not, but it seems to me a mistake to feed the need for the construction of Chicano identity with erroneous information.<br>
<br>
Un abrazo,<br>
<br>
Michel<br> <br><br>
<div><font size="2" face="Arial"><span style="font-family: 'Calibri','sans-serif'; font-size: 11pt;"><font size="3" face="Times New Roman">Source: EFE: 08/27<br>====<br><br>ANCIENT MAP OFFERS KEY TO MESOAMERICAN HISTORY<br><br>A map painted by Mexican Indians in the mid-16th century has become a<br>key document for understanding the migration of Mesoamerican peoples<br>from their land of origin in what is now the U.S. Southwest,<br>according to a scholar at Harvard University Divinity School. "Five<br>years of research and writing (2002-2007) by 15 scholars of<br>Mesoamerican history show that this document, the Map of Cuauhtinchan<br>2, with more than 700 pictures in color, is something like a<br>Mesoamerican Iliad and Odyssey," Dr. David Carrasco told Efe in a<br>telephone interview. "The map tells sacred stories and speaks of<br>pilgrimages, wars, medicine, plants, marriages, rituals and heroes of<br>the Cuauhtinchan community, which means Place of
the Eagle's Nest (in<br>the present-day Mexican state of Puebla)," he said. The map, known as<br>MC2, was painted on amate paper made from tree bark probably around<br>1540, just two decades after the Spanish conquest of Mexico.<br><br>Through images and pictographs, the map recounts the ancestral<br>history of the Mesoamerican people of Chicomoztoc, meaning Place of<br>the Seven Caves, followed by their migration to the sacred city of<br>Cholula and the foundation of Cuauhtinchan, probably in 1174. The<br>document was apparently meant to resolve a dispute between the<br>indigenous peoples and the conquistadors as to land ownership in<br>Cuauhtinchan and surrounding areas, following the evangelizing<br>process that began in 1527 and was intensified in 1530 with the<br>building of the town's first convent, which seems to have entailed<br>the dismantling of the Indian temple. "The history begins in a sacred<br>city under attack and continues with the
people of Aztlan coming to<br>the city's rescue. In compensation they are granted divine authority<br>to travel long distances until they find their own city in the land<br>promised them. Their travels are guided by priests, warriors and<br>divinities," Carrasco said.<br><br>That sacred city and the original land of Aztlan would have been in<br>what is today the Southwestern United States. MC2 remained in<br>Cuauhtinchan until 1933, the year it was sent to a regional museum<br>and later came into the possession of an architect. In 2001,<br>philanthropist Espinosa Yglesias acquired the map and shortly<br>afterwards contacted Harvard's Center of Latin American Studies to<br>ask who could analyze the map. Harvard chose Carrasco.<br><br>The result of five years of interdisciplinary studies was the<br>publication of the 479-page book "Cave, City, and Eagle's Nest: An<br>Interpretive Journey Through the Map of Cuauhtinchan No. 2." Carrasco<br>said that in
2010 the University of New Mexico, which published the<br>original version, will edit the version in Spanish. "This map and the<br>book we published to decipher it have changed our understanding of<br>the Mesoamerican codices and of the sacred lands of that region,"<br>Carrasco said.<br><br>That new understanding has political and social significance today.<br>"This map links the identity and politics of Mexican-Americans, that<br>is, the Chicano people, with the art, rituals and philosophical<br>practices of pre-Colombian Mexicans," he said. "The insistence of<br>Mexican-American scholars and activists on using Aztlan as their<br>symbol is strengthened by the history recounted by this map, since it<br>places Mexicans in the United States within a wider history of<br>migration, ethnic interactions, religions and rituals," the academic<br>said. MC2, according to Carrasco, links Chicanos "with the lands<br>where the struggle for their freedom and rights
took place before the<br>oppression."<br><br>So great is the connection of this map with Chicanos that Colgate<br>University astronomy professor Anthony Aveni and independent<br>journalist Laana Carrasco - David's daughter - published a children's<br>book telling the story of 10-year-old Mexican-American twins who<br>"travel in time" and go on pilgrimage with their ancestors 100 years<br>before the Spaniards arrived. This book "connects many of the<br>concerns and hopes of the present-day Chicano Movement with the<br>cosmology and life of the ancient indigenous Mexicans," David<br>Carrasco said. Together with his students and his interdisciplinary<br>team, Carrasco continues to study the sacred objects and numerous<br>plants that appear on the map. "This map is a treasure for academics<br>because it reveals with artistic splendor and in detail the way of<br>life of an Indian community that told its own story in the midst of a<br>serious social
conflict," he said.<br><br>Source: EFE: 08/25<br>====<br><br>The above articles were originally published and copyrighted by the<br>listed sources. These articles are offered for educational purposes<br>which CIS maintains is 'fair use' of copyrighted material as<br>provided for in section 107 of the US Copyright Law.<br><br>end: Mexico Week In Review: 08.24-08.30</font><br></span></font></div><br>
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