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Tamales

Compost

Procedure:

Separate organic waste, avoiding added products like meat, fat and bones.

Develop strain as it deems appropriate dimensions according to the amount of waste they produce, or prepare the containers or wooden boxes, covering them with perforated plastic to provide adequate ventilation to the compost.

If the stock or waste that is going to produce compost with moisture, it should make a layer of sawdust on the bottom (5 cm. approximately) in order to absorb it.

Place a layer of organic waste, a land and a lime, continue this procedure to fill the capacity of the stock, container or wooden box.

is advisable to cover the compost with plastic to retain heat, produced by the decomposition of organic matter.

After 15 days of completing the compost, with the help of a stick to mix the organic matter to promote aeration and decomposition of organic matter so uniform also moisten the compost if it is dry, making sure that the amount of water is not excessive.

Repeat the procedure until 90 days after beginning the procedure, after which you will get a black product, free of odors, which will be an excellent organic fertilizer for use in our plants, garden or gardens.

After 4 days stir your compost and repeat steps 2 through 5 with the new waste. After 60 days have a very fertile compost for gardens and parks.

Preparation time the compost will depend on the degree of participation of the person doing it, because it requires three very important elements for development: water (must be kept moist), oxygen (should be turned every two or three days) and temperature (should remain in the sun so that its temperature is higher than outside, because the warmth helps the process of decomposition). If you participate actively in the preparation of compost, the end product can be ready in two or three months.

himself called topsoil, and land is a material dark brown or black color better than any good soil quality or "top soil "that you can get commercially, since it contains no artificial or chemical treatment.

What are the benefits?

Reducing the volume of garbage

Producing compost

Avoid contaminating water, soil and air.

http://www.animales-en-extincion.com/composta-que-es.html

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states of Mexico

In "Diner" in the capital aguascalentense eat chile tamales classic ear leaf and other less known: bean slices of pineapple with eggnog, rack with biznaga and peanut.

make tamales in Baja California tuna and other so-called Guemes containing pork and chicken meat, olives and raisins.

in Coahuila and especially in the direction of the lake, usually a small tamales, ear leaf, which are barely larger than thumbs. Sometimes they are filled with meat seasoned with cumin, thyme and dried chili sauce, or crushed or cheese sauce, butter and are quite often is the amount of padding that the same quantity of corn. Also make sweet rice flour and stuffed with pear, quince and cinnamon.

There are tamales royal Colima have also, in addition to its traditional mass and salsa, rice and pork chops, likewise there ash tamales with beans.

In Chiapas there is an incredible variety of tamales because the number of regions so different that make up the state. On the coast are called cambric tamales in banana leaf, stuffed with pork, egg chopped cooked, slices of chile peppers, raisins, olives, carrots and red mole based mulato chiles, pasilla wide and roasted and ground. Also made the famous tamales chipilín (an herb papilonácea) and chipilín with shrimp and the tamal de toro pinto bean-based still fresh, or tamal de Santa Maria, cooked beans and ground and wrapped in leaves Santa Maria, or the anointed tamales in banana leaf, whose name refers to the way the produce.
been at the center of tamales made with almonds and sesame oregano and pepper. In indigenous areas are usually the nolochis, based on beans and corn, and corn tamales, called pictes.

stand in Chihuahua head rich pork tamales with oregano and red chile, of course, with mass and ear leaves. Also, make small, as in Coahuila. Others are of spinach.

In Mexico City highlights the ear leaf tamales: green tomato sauce with serrano chile and pork, mole poblano with chicken, cheese and slices of sweet dough with pineapple or painted pink, with raisins. Classic
of the capital are called tamale cakes turkey hens, which are made by placing a tamale in a bun or crossbeam. Also tend the red and green around naked tamales, steamed in foil cob and fried in butter when eaten.

In Durango, as in most northern states, tamales are small, ear leaf. There usually some red chile puya.

do in Guanajuato dead tamale, made with blue corn. There are also sour tamales with red sauce. In almost all calls made tamales Bajio ashes, named for boiling the corn in water with ashes and sometimes wrapped in reed leaves.

Taxco, Guerrero, offers bean tamales, once in the dish, covered with green mole pipian. They also make chicken tamales with green sauce and sweet pumpkin tamales and curd. In the Costa Chica of Guerrero made tamales candy pink, dyed with cochineal grana famous.

Hidalgo can be marked in two main areas: Pachuca mining region and its surroundings, with cob tamales in dough flavored with anise, even those of Chile, and the Huasteca, with tamales in banana leaves and, above all, the giant zacahuil, up to one meter long and forty feet wide, as the barbecue cooked be underground or in stone or adobe oven, and it still hold up a whole pig, once prepared corn dough that is not ground fine, but martajada into small granules, is placed in sheets inside a container papatla done on purpose and filled with chopped beef seasoned with dried chiles before red, and so gets into the earth oven dug in the ground.

tamales in Morelos are watery and sifted through the area of \u200b\u200bthe volcano, to Tepoztlan is a flower bunting. Others are chaya leaf and pumpkin seed Tequesquitengo to have developed in recent years new varieties of tamales possibly due to tourism pressure. The massless and stand prepared three types: fish catfish, onion and cactus.

In Nayarit is a kind of tamale soup pot calling corn tamales.

In Nuevo Leon are very tasty tamalillos made the head of stewed pork with chile, garlic and cumin. Also the nut with brown sugar.

The Oaxacan tamal par excellence, is to wash and corn dough stuffed with black mole on the basis of ancho chilies, black, and chilhuacle, with pork and wrapped in banana leaves. In

Puebla, remarkable for its rich cuisine, used to eating, in addition to the traditional mole poblano tamales, tamales runner, this large bean, purple or brown. In mass Huejotzingo make tamales with cheese and epazote; also ground up bean chile with veins and a piece of avocado, and also have tamales pulacles, with squash, beans and sesame.

In Querétaro canaries made tamales with raisins.

In Sonora sweet bean tamales made with raisins. Prepare tamales with ash and similar to Sinaloa nixcocos have a calling rabbits. There are tamales purslane, chickpea and bean yorimuni. Make pork tamales, olives and raisins.

In Tabasco, usually used to wrap the banana leaf that almost by definition, Tabasco to make pork tamales head of chipilín, ground turkey meat wash with pre-Flood and gar. One type of tamale dough is mixed in with chilies and annatto to give it more flavor and color are added cumin and pork. Chanchamitos there, small and spherical the Maneas, shredded meat, the lungs or fish tamales, tamales and bean chaya with cracklings.

Veracruz provides a rainbow of tamales from the Huasteca zacahuil already seen, even corn tamales sweet pork sauce and dried peppers, the center of the state. In Tuxpan make them similar, but with mole and chicken and call them chamitles. In Papantla is a watered zacahuil served with bucket and served with pulacles, bean tamales pumpkin cuitones the like are called.

Zacatecas find tamales in the Kufa, where the mass is accompanied by pork, cumin and ancho chile sauce.

(Author: Castaneda Hernandez Yazmin http://vinculando.org )

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Folding Instructions to plant milpa

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planting instructions for Mexico, planting corn!
For a pot the size of a 20 liter bucket with a hole partly covered with a stone or a potsherd (a piece of ceramic mug, mud, etc..) Requires good soil mixed with compost or two tablespoons triple the 17 that will apply once. The earth is slightly damp. Sow three seeds
six inches deep. Cover with soil.
Place the pot in a covered or sheltered place where he was from the sun at least four hours daily.
In the case of planting on land, it should be loose and slightly damp.
9 seeds are used in each meter:
_________50cm._________ _________50cm._________
3 seeds to 5 cm. 3 seeds to 5 cm. 3 seeds to 5 cm.
3 seeds are planted every 50 cm. in rows (which are lines that are made on the ground with a depth of 5 cm.) seeds are placed deep in the groove, ie the line opened at a distance of 50 cm. This work can be done preferably with a hoe or shovel. Then covered with earth that was in the top of the furrow, returning the land to be flat.
The plant will appear at the six days or so. Then scoot
land so that it is well covered and the plant root is affirmed. On land, marks the groove in the middle of the plants so that the earth moves cover the base of the plant, thus the corn is in the top groove.
Water sparingly, it is urgent to water when at noon the plant presents a dusky or when the leaves ARRISCAN, ie, bending toward the midrib. Preferably, the plants should have the rainwater. Enjoy watching
grow!
Network in Defense of Maize
. Mx / adelitl@hotmail.com
http://www.sinmaiznohaypais.org/matercamp/Instructivo% 20siembra.pdf

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Corn and life in the planting of maize indigenous testimonies and autonomy in Mexico

corn Defender is to defend life and peasant-indigenous worldview. And vice versa. In this way, people city has a role that is just beginning to recognize .

One of the oldest features of the indigenous peoples is that our life is the seed. Being rural is no more activity. All our millennial vision and how we relate to the world comes from there. Be sowers, always, produce our own food, raise a family and community, makes us work, social relations, space and time, in a particular way. Farmers value the communal and collective we relate to the land. The conversation that grew corn is also collective. To a large extent, he who sows to eat need not work for money for those who exploit their labor. Our relationship with the planting, thorough and detailed, creating daily life and makes us pay attention to many signs. In each of our tasks tiny crop cycles are satisfied that give order, direction, while along other major cycles like the sun during the year, in a real fabric of seasons, climates, moisture. The farmers see the detail that the city people do not look. Be planters, peasants, is a full spirituality, collective, community, immediately facing us with the systems that we want to impose so many ways of relating. This gives us awareness of being different, to resist the impositions, makes it clear the attacks of governments and businesses. Think that corn is only a "cultural trait" to be "understanding", "tolerance" in an age of "multiculturalism", proposing that culture or rural route is one aspect of the past that is to keep a niche ( if it could be in a museum, the better) is not to understand that our life without corn, without seeding, is not life. Be seeding is not folklore, it is our entire existence.

mutual Foster Corn is not a thing, or just a commodity or crop, corn is a web of relationships. It originated some 10 thousand years of mutual parenting, conversation between native peoples of Mesoamerica and some grasses, with the crop, were doing the human way. Gradually we learned that corn is a community with beans, squash, chile and other plants, some medicines. At that coexistence of peoples of Mexico we say milpa and elsewhere tell farm. This foster mutual farmers (especially women) and maize did it depend on people to fulfill their life cycle and is no longer grows wild. It is a mutual parenting have had many different peoples, why corn is so varied and the people flourished both in history and cultural diversity of corn feed off each other.

His versatility
Corn has wild relatives, inedible grasses that are still in Mexico, Guatemala and Nicaragua, and its permanence gives hope that the corn is still alive. Corn today is very versatile, goes a long way, is very nutritious and adapted to different environments, is so noble that spread throughout much of Mesoamerica and South America and North America. The spread of the maize in the Old World, all were shocked by the ease with is prepared, how much yield from a few seeds, so little is wasted because it has "its own wrapper, the duration of well stocked, the amount of nutrients it provides. It can be grown in many climates and humidity, the semi-desert to the jungles, in temperate highland and lowland tropical. Maturing takes four to thirteen months. It grows in plains, in ravines, on fertile or stony ground.
say that more than 40 races of maize in Mexico, and more than 250 in America. There are more than 16 000 varieties. Among the hundreds of traditional maize used every day by the peasants and indigenous people of Mexico are white, red, yellow, blue, black, pinto, with tiny ears or that measure more than a foot, or finite dientones grain, coarse angling or thin, harder or softer.
The leaves and roots are used as medicine (the hair of corn used as a diuretic and to dissolve kidney stones, combined with other plants cure liver ailments and gallstones, the pistils of the flower are used as tranquilizers). Corn beverage used as a substitute for children who can not tolerate milk, the dough is used to cover wounds to mature pods toast abscesses.
Today many people of European, African and Asian countries depend on it for survival. It is one of the four cereals provide more than 50 percent of all the nutrition of mankind. In 18 countries (12 in Latin America and 6 in Africa) is the principal food. Traditional varieties, especially Mexico, are the most important reserve for raising corn throughout the world.

world care
La Via Campesina in the world remains strong and still today most of the world's population is rural and we are precisely those caregivers vilified in the world, who feed the rest of humanity.
sucumbiéramos indigenous If we listen carefully maize ancient voice, the future of humanity would be threatened.
There are groups that do not ask anyone's permission to be, by the mere fact of having a culture which we eat as a result of community work, without relying on the outside almost to nothing. This allows us to take care of our community, our land, forest, water, material and spiritual beings, our knowledge of biodiversity and traditional and contemporary are all a way to face life. The life force that exists between the corn (which is also a community) and the human community, is a tireless social and political heart, so after 10 thousand years that our seeds are still alive, now grow corn with our own seeds is a political issue.

The war against the peasants.
Stripped of vast expanses of our ancestral lands of indigenous peoples continue growing maize on the slopes and terraces, sometimes in very difficult conditions. Corn has withstood everything.
Large companies and governments decided that those who sow corn with so many native-knowledge that give life, we had to leave the field because we produced only for the community without going to the market. They want people who planted the city we go to factories or large agricultural companies to work semi enslaved, so you can stay our territory and all the riches that are there.
Since the fifties, governments and businesses, accomplices, engaged farmers to buy seeds called hybrid performed better at first but then only with much fertilizer and industrial pesticides just very little. The soils are eroded and became dependent on these drugs, which many buy each year so that the land surrender.
Today, farmers are less likely to survive are the ones who changed their seed for hybrid and they got to pay every year for lumps of these pesticides, eroded soils. Began to be very difficult to live the corn and emptied many people lost their communities and to be older, to be farmers. With the Green Revolution technologies were spurned the great wisdom behind the landraces were imposed forms of cultivation and use highly matched, they destroyed many ways that communities had to maintain, improve and share seeds.
The privatization of land speculation reopened land, invasions and expropriation, and ushered in the mega-projects that threaten to any rural community whose livelihood is agriculture. Be extreme and increasing social exclusion in the field. It led to the expulsion of labor to cities or fields of laborers, the emptying of the territories, encouraged also by the formal school, they instilled in children and young people who study serves to receive a salary, to stop being peasants and leave. These ideas pit ruin the relationship with the land and the pride of producing the food itself.
GM contamination is the most alarming sign because it is intentional. Disfigure GM maize variety depleting cared for centuries, its richness and meaning. Promote total dependence of industry, agriculture take away from any vital sense. But many maintain our ancient craft and we are in resistance. Perhaps the key is the detailed care peasants put in the subject, through a maze of knowledge that seem mysterious today.

1. only those directly involved in planting can do something. The solution to the problem of contamination of GM maize can only be solved in the long term, and we are the peasants and indigenous peoples who can achieve this, a community. There must be a prevention and natural healing characteristic of the ancient relationship between maize and humans, and in cases of deformed or seed corn that will seem strange to communities, can make a laboratory diagnosis. Rethinking
culture is collectively political force, economic, social and ecological, and relies on our being farmers planting it with the community itself, whose heart is the assembly.

2. Restoring confidence in the seed we sow. Maize detect harmful to the wisdom of old, leaving the hybrids (and other foreign seeds) back to the trusted channel for exchange and seed care. As a critical time, not enough to do what we've always done. We must reflect and sharpen the focus on our corn, physically, spiritually, what is happening in their environment, to identify and isolate GM (break of Tang unreliable plant is one of the many precautions.) We need to know what seed we are planting, be debugged each cycle our seed, so we will discard contaminated corn.

3. The challenge is to remember. Understand what they were doing to preserve the old life. Promote advocacy, recognition and sharing of our traditional techniques of cultivation (agronomic, environmental, medical and others) including new knowledge of crop organic, agro-ecology, permaculture and other reliable techniques. Join traditional and alternative agriculture gives us a powerful tool if further strengthen diversity on farms and backyard farming.

4. To defend is to continue cultivating corn. The greatest threat to native maize is already grown recently. We must diversify varieties, planting all possible in each cycle, because that gives guarantees against changes in weather, heat and humidity. It is important to plant corn early and latecomers. If diversified varieties, also have to diversify crops, and handle the ages of pollen, with that decrease the possibility of unreliable seed from getting to the property.

5. is central to maintain our identity as peoples. The pass defense of maize to restore and strengthen our sacred ceremonies, custom, traditions and rituals of care and permission as usual. Today there is all this wealth because each town had maintained its tradition, because there was respect for history and the willingness of each community and family, a respect for the sacred. If we keep all this wealth we have to respect what is sacred and throughout our history.

6. have to keep the seed and soil. Someone who loses the seed is much more likely to have to migrate that someone still has it. Keep the seed means having good seed for oneself, the community, for the land to which one has access. A seed that meets the needs and tastes of each village. If tastes are standardized or try to match the needs, you lose the quality of seeds: its diversity.
Today there is an attack on biodiversity. The people that diversity is not dependent. Are changing laws to force peasants and indigenous people to become dependent. To preserve the diversity we have to ask how to preserve life, which is what the law allows and what we need, with permission or without permission of the law. We must refuse to laws that criminalize our savings and our exchange of trust millennium seed.

7. Lost collective knowledge. The corn can never be in the hands of a group, no matter how chosen or is committed. It is impossible for one person, company or state institution that is able to create seeds that are good for everyone.
diversity and seed quality are there thousands and thousands of farmers producing it. No seeds but only exchange knowledge exchange. The seeds may be different because we all know different things. To have diverse seed must have a range of fields. But we know from bits, and only among many is a great find. The wealth of variety never ends. Each person, family or community by passing a variety you add or change something. Do not forget ever we all know. When we accept that someone as ignorant question, we do not know, we do not have ideas, we are accepting that knowledge is lost over the seeds.

8. Lost soils. Not only in terms of plot, but in microregions or larger regions. We should abandon the chemicals and turn many of the ancient knowledge to fertilize, and the systems controlling pests without pesticides or herbicides.
For the peoples of maize in Mexico, the Green Revolution was when he became addicted to crops and land to a drug that is increasingly needed more and more and used less and less. Not only are we faced with GM contamination, but the pollution from chemicals, the super weeds and pest resistance that have upset the balance within the fields. The earth is poisoned, but also the water and the fish have been lost and have been poisoned. In the corn also must be allowed to eat food for the animals that may become pests. They also eat and to survive, a community-milpa also included so you can not eat or apparently clogged or is not useful in principle. It is very important to live with diversity of animals.
also have to curb soil erosion. Strengthening water harvesting and ground to prevent subsidence and landslides. We can not think only about the plot, has to be community regional. Territorial. Feed the soil, planting rows of trees, making stone seals on the slopes of the hills to gather the earth that goes with the rains, we can only do so in community.

9. Crop sovereign. Instead of talking about consumption, let's sovereign crops. It is essential to try to get out as much as possible, the money economy. Produce to sell and buy to eat make us lose food sovereignty and labor of the people of corn. A people who buy seed and buying food is a people that can send itself.
We should be proud to grow corn to eat the family, community, strengthening the knowledge of the largest and comprehensive new techniques that are consistent with and complement this knowledge.
As there are no subsidies or price supports building or that underpin the rural economy is vital coupled subsidies and price supports autonomous own (regional), perhaps calling for migrants and their organizations. Dare to stop spending on manufactured goods which are not indispensable. Think how little ones return to markets, ways of barter, local exchanges, to find a manageable way of life, respect for the whole. It is therefore important that all communities that produce is consumed, so that the community understands that we can produce our own food.

10. GM contamination is intentional. A purpose. And the government claims that as I was contaminated, it is time to allow the planting of GM crops. Or you can propose the extermination of native varieties "contaminated" in a speech to eliminate contamination of maize. But do not trust the government. We can not allow outside the community (laboratories, armed forces, businesses, government programs) come to our communities saying that they will help.

11. Prevent entry of seeds from which we do not know their history. Close our borders and regional national seed out, are hybrids or feed industries, or government stores. Stop buy and look for the exchange and its own marketing where possible. Spread and perform a sabotage of food aid packages for those who know its origins or intentions of those who we want them to grant. We demand a halt to agricultural imports.

12. We reject the unjust laws biosafety and intellectual property genetic access, and we demand to maintain the moratorium on planting transgenic maize building partnerships to strengthen it. Also deny certification programs and individualization land. Are a strategy to destroy the maize and its peoples. so we must defend our territory and the community character, communal, indefeasible, inalienable from our lands.

13. autonomy is a priority to strengthen the community organization. The struggle to defend the corn goes to the fight for territory and self-government. When the assembly is the highest authority, we encourage agricultural and environmental characteristics tactics. In our statutes and regulations communal ejido may be prohibited planting of GM crops, and establishing a de facto moratorium decreed by the indigenous peoples and peasants around consumption, planting corn and racking GM. It is essential to achieve the integrity of indigenous lands through a balance that has kept him as a territory.

Corn and empower our corn
Defender (the field where it was venerated sacred, ancestral knowledge that made it possible and the margin of autonomy that gives plant it for their own consumption) allows us to strengthen the struggle for our collective rights, community and our government defend our story as water, forest, land and our own careful and welfare projects outside aid. Only corn
own native (not the distorted version transgenic) seed to community depending eat as little as possible, you can experience the fields of us: the collective, self-righteousness, self-government, assembly, in a life against the planetary systems.
One purpose of GM is to make all farmers have to buy seeds every year, and to ensure that companies are devising a variety that is harvested only once and its seeds are sterile, known as the Terminator. If Terminator contaminate any other variety, sterile back, and mean total dependency to the designers and companies producing seeds, which are patenting more and more varieties.
is urgent then we start a process of reflection that gives us the horizon of how we attack the planners and the world powers, agribusiness and governments. From the cornfields
see the world. We must assert what we mean farmers in a globalized world that wants to become even agriculture industry. Corn and other crops rulers are the heart of the community resistance against capitalism and its mega-projects. Keep our loving relationship with corn loophole allows us enough not to ask anyone's permission to be driving a real resistance, political, social, economic, knowledge, dignity and justice. We allows for self-government with the cargo system as a service, what the Zapatistas call "obeying." Allows the loophole needed to rebuild our own way. It makes us understand the web of relationships that enable the existence of this food-craft-relationship is sacred.
wixárika The people of the mountains of Jalisco, Mexico, puts it this way:
- OK: to defend the corn ...
- To defend the land we have to fix ...
- So you have to stop using chemicals that have worn. Back to planting the old fashioned way.
- But then we find that there is no landslides or erosion ...
- To this has to rebalance the water ...
- that is to care for forests, pa 'to stop erosion, bring rain, cool the area with good air ...
- But for that we must defend our territory and take action in pursuit of our rights to land and people ...
- then we must have a real community organization, where those who are representatives, truly obey the mandate of the community.
- I mean strengthening the role of community assemblies, not just community, bringing together traditional authorities and land, as governments always tried to separate them.
- Then we have to have corn, so that who take charge are not in need of work, but who still anchored to the ground, as farmers in the same circumstances as the rest of the commoners.
Then there is a kind of magic circle: a proposal for completeness where nothing can be unlinked. This is the integral reconstitution of communities, community organization. It is the cultivation of maize as the heart of a resistance and the possibility of autonomy, making full use of its territory at all levels: from the geographical to the holy, the wealth of human relationships and everything, because everything is alive . Conclusions

Defender corn is to defend life and peasant-indigenous worldview. And vice versa. In this way, the people of the cities has a role that is just beginning to recognize . This process of resistance to agribusiness and global planning entities and their directors are embodied in government, reinforcing the vision ends with a horizon that people just premiered a few years ago. The horizon appears black, as corn and many other strategic crops are at risk, and as such the viability of rural areas but also cities. If people in big cities with rural ties his thoughts and his sharp criticism, begin to understand the importance plant their own food . In the field, but inescapably in the cities, but now we all recognize as urgent. Meanwhile, despite the violence and criminalization, despite all the attacks on indigenous peoples and peasants, hope and corn are still alive.

http://www.ecoportal.net/

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In Tamazunchale, the Day of the Dead feast is transformed into maize Day of the Dead

In Tamazunchale Day Dead feast becomes the corn

■ Two days before and two days after the date takes place in the ritual known as the milpa tlamanes
■ It is a way of demonstrating how to appreciate what the earth gives us, "says a resident of Chilocuil

Tamazunchale , SLP, November 1. Each year, in the Huasteca Potosi, with the arrival of Xantolo (Feast of the Dead) marks the end of the agricultural cycle in the different communities in this area. Days before or after this date is the corn or tlamanes ritual, and popular community event deep and ancient.
On October 31 the people of the community represented a part Chilocuil the ceremony in the fields, takes about two days, but in the municipal done in about an hour and a half for urban dwellers know "the usual" Nahua.
"We thank the party for which we have corn, we have to eat the corn," said Epifanio González Robles, at the end of the ritual, performed in front of the town hall, next to a place where one develops a competitive offerings, to one side is installed tianguis marigold flowers. The activities are organized by the local House of Culture, directed by Pedro Acosta.
Robles is the host and owner of the cornfield which was originally tlamanes out, and summarizes it for the party, in your community, inviting several buddies to help you make the first pinch of corn. For this, the women prepare a day before a couple of patlaches, great tamales made with a rooster and a hen whole animals were sacrificed ceremonial. Once on site
where is the first harvest offering liquor, fireworks and thunder are buried, among other things, the hearts of the birds that filled the tamale, decorated all the time with music from a trio huasteco that for hand, is known as the "canaries".
With the first plant harvested, the sponsor and some of the guests TLAM make a tie of 14 circles of ears where the seeds will be used in the next planting season.
back, inside the house, the women make a corn doll which represents the virgin's dress and put her necklaces, while men in the yard make elocruz (cross ears) for a couple children performed the first dance, that last all night. Representations of the cross and the Virgin are placed or seated on the tlamanes, which is placed in the center of the room as the main altar.
In the square, people in Tamazunchale observed representation of the moments of the end of the agricultural cycle, the inhabitants of Chilocuil share in the middle of the street patlache ceremonial. "We come to show them how to appreciate what the earth gives us," concludes Epifanio, amid persistent rain.

Xantolo
Since 31 October, the inhabitants of the Huasteca have the belief that Totec, Nahua name of God, opens the gates of the underworld for the souls of the dead back to live with their families. Preparations begin
time ago, with the first offerings to San Miguel, on 29 September and a week before the Day of the Dead, with the "up" mask, so that the groups performed the dance of the huehues.
In Chapulhuacanito, community near the county seat, is performed camanale, a talk on Nahua speaking of tradition as a sign of friendship of the people, where the festival begins on the eve of Xantolo, when the old request permission the souls of their dead so that the party is carried out; one lives and share food. Already
31 October, in the homes of the different communities are built altars, called arcs, where you place tamales, bread, porridge, coffee and "a nip" of brandy have been willing to souls a path of marigold petals, from the sidewalks to the entrances of homes. On 1 and 2 November any visitor is welcome, it is considered to be the deceased relative who has returned and is invited to food of the offering.
During the three days are held dances huehues or cabbage, which depending on the zone run with plastic or wooden masks, the first day is highlighted in those who died in an unnatural way, such as accidents, the second in infants dead, and the third in adults.
The festival concludes in some areas with a dance, where they dance over the arches. The masks are stored in a loft, where removed again next year.

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"People, made from corn, maize ago. People, set up in the flesh and the colors of corn, dig a corn crib and covered it with good soil and clean of weeds and water it and speaks words that they want. And when the corn is grown, the people of corn grind it on a stone and rise and applaud, and he sleeps by the fire and eat it, so that people follow the corn maize will not die on earth. "

Eduardo Galeano.

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ORIGINS OF THE FEAST DAY OF THE DEAD
Death in the Mixtec culture, as in most Mesoamerican cultures, is not the end of life, but the beginning of the road to a new form of exist next to the gods. More than the fact of death, what matters most is to die. And is this other world which no representations, customs and traditions, as to the unknown road as we both said, you can only imagine with symbols. Although considered the life cycle culminating in death, also felt that the latter was only a step in existence, why should perform some ceremonies, the most important of which is now known as the Feast Day of the Dead, which has a pre-Hispanic origin. The offering Indian
goes back a few thousand 800 years before Christ, because they buried their dead with specific offerings. Later, about 1 500 years before Christ, people buried the bodies accompanied with rich offerings of pottery, food and personal items. The inhabitants of Mesoamerica believed that after death, continue to live in another way. The dead were buried with any case of objects that could be helpful in their journey to Mictlan.

dead The party is linked to the pre-Hispanic agricultural calendar , it is the only party that was held when started the collection or harvest. That is, is the first major post-season banquet shortages in previous months and is shared even with the dead. So they thought represented the relationship existed between harvest and planting cycle of life and death. The existence in the afterlife they said, was in accordance with the form of death, not observed behavior in life, so do not be afraid of punishment after death.

DAYS THE CELEBRATION
October 28: We remember those who died violently or who died at birth, known as the "thorns."
October 31: They Altars for children and adults in the afternoon or evening, some starting at 12 noon.
November 1: The Feast of All Saints. The Altar is mostly for little angels who come from 8 am (Oaxaca) or from 12 noon (Edomex). The fireworks fire the "thorns" and welcome the angels. To be at 8 pm (Oaxaca)
November 2: Day of All Souls. Received adults, who arrive between 8 am and leave at 8 pm (Oaxaca). By that time can pick up the altar and began to distribute the offering. Gone are the angels at 12 days and become adults. (Edomex)
November 3: Other collected this day the Altar at 12 days, the time to be adults and to then make the distribution. (Edomex)
With the arrival of the English, it's Christian altars or offerings tend to include new elements such as: Santos, Christ, crosses and some fruits that did not exist in America. Two of the main similarities between these two views were belief in the immortality of the soul and the cult of the dead. Like the fact to offer these, light candles and burn aromatic resins. After the English conquest in Mexico was established All Saints Day and All Souls, by order of Pope Gregory IV.

DESTINATIONS AND GODS
First: The Tlalocan or place of Tlaloc, regarded as the paradise of the rain god was reserved for those who died in circumstances or water-related phenomena: the drowned, the swoon by lightning, leprosy, pneumonia, colds, who died accidentally, which are melted down, they fell to a stone. The place was a kind of earthly paradise where they received Tlaloc. In that place of eternity spent chasing butterflies, enjoyed swimming and eating delicious fruits or playing ball. There reigned an eternal summer.

Second: With Huitzilopochtli, the god of war, came only those who died in combat, the captives were killed, women dying in childbirth and and traders who had perished in the commercial expeditions. Came to the house of the Sun Tonatiuh Ichan ilhuicatl ("the sky is the abode of the Sun"). Die fighting for the Aztecs was the best death, death desired. As she gave the opportunity to accompany the sun in its daily birth and beyond, like birds.

The third destination of the dead was: Mictlan or place of the dead, sitado in the depths of the earth, reserved for non-classified or who died a natural death. It was inhabited by two gods of death Mictlantecuhtli Mr. and Mrs. Mictecacíhuatl. The path of the souls destined to Mictlan was very complex because four years had to pass through various places facing all kinds of hazards and vicissitudes before reaching the Chignahuamictlán, resting place or disappeared.

These sites were further step: two mountain ranges that meet almost, a snake, a green lizard (some say it was a crocodile), eight deserts, eight hills, an area of \u200b\u200bicy winds that cut like knives (that's why they burned their clothes) and finally crossed the river Chignahuapan, with the help of dog with which they were buried . And so fortunate that her journey ended with it came to Mictlantecuhtli, who gave, as an offering, bunches of cane torches, and perfume, cotton, thread red and blankets.

also that their souls may come to their final destination and overcome the difficulties of crossing the bodies were placed various objects, which allowed them to overcome obstacles. Here is significantly the conception of the Altar of the Dead as current offerings. During this long journey, they could stop in their dwellings earth only once a year, that date fell in early November. To help these wandering souls regain strength and encouragement, the Aztecs were preparing a feast with food and drink to their dead loved to take in life.

Fourth: The souls of the dead children had a special place Chichihualco (milk house) where there was a beautiful, leafy tree, the Chichiuahuitl (milk tree) which as its name says branches dripping milk, which they ate. Children who came here again to destroy the earth when the race who inhabited or fifth sun. They had the belief that they themselves reincarnated. So, once again, death life would be generated.

For the Nahua "each God chose his people and killed them with their specific powers." There were other gods who killed the elect and bring them to their own kingdoms. For example, death in a drunken state was a sign that Ometochtli (the main gods of pulque) had chosen the victim, and that the fate of the dead was the paradise of drunks. Another interesting case is that of Tlazoltéolt, goddess inspired adultery and taken to those who died executed for that offense. Tezcatlipoca also waiting.

ELEMENTS OF THE DEAD ALTAR AND ITS MEANING .
Each of the following elements contained in his own history, tradition, poetry and, above all, mysticism. Essentials to welcome the spirits at the Altar of the Dead and their meanings are:
Water: Represents the source of life, is offered to the spirits to mitigate or quench your thirst after your long journey and also to will strengthen your back. In some cultures symbolizes the purity of the soul. Is what gives life and energy for the road. In some places tend to put a pitcher and a glass, preferably clear glass so you can appreciate the content. Natural water appears as an offering in different cultures around the world since ancient times. Some people believe the soul to see her wet lips parched from the long journey from the afterlife. Salt: It is a purifying element, helps the body are not corrupt, as they travel back and forth for the next year.

Candles: The ancient Mexicans used pine sticks. Currently using the candle in its different forms: candles, candles or wax. The flame producing means "light", faith, hope. Serves as a guide, with its flickering flame so that the spirits can see better the way, get to their former homes and light return to their home. It is said that the candle represents the soul alone. They also represent their ascension of the spirit burning. If the candles or candlesticks are purple, is a sign of mourning, and if you put four of them cross represent the four cardinal points, so you can orient the soul to find his way and his house. In ancient times it was said that the light served to illuminate the journey that will make the dead in the desert would have to cross to reach their final destination. In places like Xochimilco is customary to light a candle for each person and is called by name when starting. Or put as many candles as are infants still dead family recalls.

and incense Copal: Copal was offered by indigenous peoples to their gods and the incense was not yet known, this arrived with the English. It is the element that enhances the prayer or praise. A fragrance that is a sign of reverence. Is said to be used to clean the place of evil spirits and so the soul can enter your home without any danger. Also smoke it symbolizes the passage from life to death. Some people still use incense or failing small stoves or laborers. They use cote I sliced \u200b\u200bcharcoal to give them pieces of copal and Ensom place.

flowers: They are welcome for the soul, the white flower represents the sky, the yellow flower, the land and the house of mourning. And the red of the "lion's paw", also called "cock" or "rooster comb" means specifically the expression of the blood of Christ and the Resurrection, as well as human and animal life. They are a symbol of festivity for its colors and scented trails. Decorating and flavoring place during the stay of the soul, which is believed to leave will leave happy. In some places the wallflower and the cloud can not miss as the color signifies purity and tenderness, and accompany the souls of children. Marigold flowers usually remember the soul of the deceased, since it is the traditional flower of the dead, its color is yellow or orange is said to represent the strength of sunlight and life. Comes from the Nahuatl cempoalxochitl which means "flower petals 20 or more", "twenty leaves" or "twenty flower". It is said the death anniversary and also symbolizes sadness.

Highway petals In many parts of the country are accustomed to ways of petals, usually with marigold flower without leaves, from the front door to the Altar that serve to guide the deceased in the cemetery to the offering and vice versa. Represents out on the road color and odor that trace the paths to the spirits, whose color on as the sun used to illuminate and guide the soul of the dead so that is not lost.

Bread: A symbol that serves as an offer fraternal. The church is presented as the "Body of Christ." Remember the departed soul and symbolizes a tradition. It is a bread that is made in different regions of the country especially for this holiday. The piece has a round shape to symbolize a grave, the nucleus, at the top represents the base of the skull, side trims, bones of the extremities, and is decorated with red sugar symbolizes the blood. In some places like Xochimilco is in the form of late and has a name. For the Altar the "Deceased" bread is made into small pieces and puts is that for them.

Portrait or photograph of the dead / a: The person to whom the tribute is dedicated and whose soul will visit us. It is a reminder of our loved ones. In some places it says it must be hidden and not visible, so that it can not be seen with a mirror, to understand that the loved one you can see but no longer exists.

religious images: the devotion of saints of both the deceased and the family. Placed to serve as a means of interaction between living and dead, and that the altar is synonymous with good social relations. In addition, symbolizing peace at home and the firm acceptance of sharing food.

The dish or favorite food: Good food is to delight the soul that we visit. With these foods to please the deceased is sharing the most liked and be agreeable to his good pleasure. The Altar is constantly present a trail of aromas, representing the banquet kitchen in honor of loved remembered. The chicken mole, chicken or turkey, is the favorite dish placed on the altar many indigenous people across the country. In some other places usually put one or several pots of food. Accompanied by a chiquihuite or tortilla. The dishes vary according to regions of the country where they're celebrating the holiday.
beverages such as chocolate, the porridge and coffee, are part of the traditional drinks that tend to make living in those days, especially chocolate either water or milk, thereby invites the dead to enjoy these beverages and more so if in life they also enjoyed the taste. Hispanic tradition says the guests were chocolate prepared with water used to bathe the deceased so that visitors are imbued with the essence of the deceased.

liquor and cigars: It's for living souls who have tasted the "Spirits" and / or cigarettes pleasant remember the major events during his lifetime. They function to quench the thirst of the dead and also give you the pleasure of taking a drink. Some people tend to favorite liquor bottle, a glass and serve others and leave it on the altar, depending on the drink that is served with a salt shaker, and a plate with lemon party.

Papel picado: It is an ornament to the altar that gives color and represents the joy of living. Many of his designs are handmade and they are stamped reasons of death. Some people put them as curtains, shirts and table cloths to decorate the walls near the altar and / or cover the table or altar levels. The colors used in these motifs have meaning: the color purple or dark pink is used in mourning. Purple is representative of Christian mourning. And the orange color of mourning Aztec. The confetti black on black geometric designs is referred to in the tlil Hispanic religion, place of blackness, and Mictlan, that is the site of the dead.

"Entierritos" or figures in the shape of a skeleton: past were much better known the "entierritos" which were representations of human figures whose heads were of chickpeas and black paper suit, mimicking the late and Trinidadian parents, who were those who were responsible for carrying the bodies of the poor people in the graveyard. It is very easy to find representations with skeletons in various ways, are very popular with a setting according to different professions and trades, some are truly droll. Are represented in these crafts from infants to seniors, all "skeletons." Both craft accompanying the ornament of the altar and give a humorous twist.

natural fruits and fresh fruits: These are the gift that nature gives us. They are usually seasonal fruits that vary according to regions. They are a way to enrich the enjoyment of souls who come to enjoy the "smell" of them. Because it is said through the aromas given off as other fruits as food they eat. In certain regions such as the Isthmus of Tehuantepec usually get four flags tucked into orange confetti. Oranges or fruit with flags mean freedom death brings. On the other hand when the fruit preserves or candy sweetened with the role of the "tongue" of the spirits and are a factor to increase your enjoyment.

Personal items of the dead / a: Some people like to put those objects that were favorites of the deceased or preferred, which is believed to will travel. And depending on your hobby or work you put into the bottom of the Altar those things dear to them. In some places it is customary to put on the top level clean clothes to welcome the spirits, for changes and to remove the dust of the road and are more comfortable during their stay with their families.

Levels

tables or base of the altar: it is very common that the Altar should be structured on several levels. That usually three. Its construction can be used tables of different sizes or even tables. At the top level to the center of the altar, it is customary to place a photograph of the deceased to the devoted Altar. At the intermediate level usually get food, treats and things that they loved the deceased. At the bottom, as well as firewood, coal, stone hearth or three canoes to be used as a fire, and water is placed a cross of ashes. With the advent of Christianity the English arrived, so that the altars or offerings suffer some changes as a forum to place religious images of saints, Christ, crosses and some fruits that do not exist in America. Within the Christian doctrine of the Altar three levels representing the three divine persons: Father, Son and Holy Spirit. Each level is covered with a cloth or openwork embroidery, china paper, plastic and also covered dead flowers of which form a carpet on which is deposited all the offering.

toys and candy: On the altar of the "Deceased" gets used to put toys, which in some places still are made of clay, so that these little souls have to play with and have more fun during the time that will accompany their alive.

cane arches: In some parts of the Republic, as here in some communities in Oaxaca, the altar is decorated mainly by an arc of reed or sugar cane covered with multicolored flowers cempazúchil, and supports the arch wire hanging the mandarins, oranges, limes and bananas. The number of arcs varies from two to four arches, this set is usually called cover or altarpiece. The bow speaks of desire, those living on earth, to join those already living in heaven, who will no longer die again.

"If you everywhere, in water and on land, air and holds me wildfire, and if you go everywhere with me in thought, in the breath of my breath and My blood confused, will not you, Death, in my life, water, fire, dust and wind? "(Xavier Villaurrutia," Tenth death "). ODH and thanatological
Aida Maria Castro Morales.

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Origin and diversity of maize. Men corn

http://www.greenpeace.org/raw/content/mexico/prensa/reports/el-origen-y-la-diversidad-del.pdf

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For

Lord Reinberg.

In all cultures the man tried to shape the idea of \u200b\u200bcreation of the universe, trying to figure out how it happened and why to give some meaning to life. At this point there is all mythology, the myth of the creation myth creación.El always has a similar structure: the chaos, the potential of all is orderly and maternal great room by a male intrusion, an order, a law. In the Enuma Elisch (the Babylonian creation myth) in the beginning is made an assembly of gods led by Anu, the god Marduk is assigned to a task, go to kill Tiamat, the dragon that reigns in the chaos. Chaos is a giant, dark sea. Marduk kills Tiamat and his blood created the universe. Marduk is the masculine law, Tiamat and the sea are the chaos dark, damp and maternal.
The Popol Vuh is a book that collects people's legends Ketchi or Quiche, a Mayan peoples, who lived south of what is now called Guatemala. In this book we see how the Mayans were trying to explain the origin of the world and the phenomena of naturaleza.El Popol Vuh was written in English, but language characters Ketchi mid sixteenth century and translated 200 years later by the priest and historian Fray Francisco Seville reading of the Popol Vuh XimenezLa became over the centuries into a starting point for historians and philosophers to find out what life was like in Mesoamerica for hundreds of years and even was taken as a learning text not only for their own culture but to all others and life today.

Mesoamerican cultures share with Christianity the concept of creation of the universe by the word. Hunab Ku pronounced "let the world" and there was the creation, ordering the chaos. Before that the universe was only sky and sea and endless perpetual face to each other. There was nothing there was also equipped with two of them, the two major potential. Hunab Ku, the Great Creator created the universe to not be alone.

created the gods and the gods created the world. Gugumatz Tepeu and created the earth, trees and sun with the gift of speech, and talked together and decided to create man.
The gift of speech for this culture and many more, such as Christianity, as we said before is far greater than anything else. Tepeu and said Gugumatz Earth and the Earth appeared, they said appeared spontaneously trees and seeds that germinated and grew in seconds. And so the mountains glaciers, swamps, rivers, deserts, light and darkness out of the mouths of the gods. And everything was ready for humans.
The pantheon of gods for the Maya is equal to that of the Greeks, full of flaws that make human beings the gods power and eternal life. That makes the gods are selfish and egocentric. The gods in his huge vanity want to be revered, acclaimed, adored and glorified, they want to have subjects that created incondicionalmente.Primero love animals of all kinds, they designated their locations and their eating habits. But the animals could not answer the word, the animals had the gift of speech and could not say nothing worship the gods, the original purpose had been created that failed. For this reason the animals were reduced to lower spirit beings destined to eat each other for all eternity.
The gods had two more failed attempts: first came the man of clay that was fragile, he spoke and worshiped the gods, but was burned with fire, hardened by the sun and the rain is falling apart. The gods then dumped his second term the first hijos.En are created stick men, drawn from the wood of trees. The wooden men had no feelings, they were unable to see beyond themselves, saw the world as a tool that should be used to meet their needs, are not able to use the word to worship and thank the gods for the very creation. Then the gods sent the Flood (present in all cultures) to kill all men in the world. The survivors of the flood were condemned to another order, tools, tired of the abusive treatment he had been exposed for the selfish beings revealed wood and smashed their faces and jaws, so were demoted to another form of primitive life, were turned into monkeys.
animals who were then taken to the gods what they were looking for, the stuff that would be born a being capable to venerate them for the rest of his life, a being capable of accepting the gift of speech. The substance that rats led to the gods was the ear of corn, found in what today would be the valley of Mexico. The gods created
then the corn the first man and first woman. They talked, saw, loved, learned, were endowed with wisdom, soul, substance. The gods finally got what they always wanted. Finally were worshiped, the men were praised in his honor.
Here the gods had their own error. Corn Men knew all, saw everything. Were on par with the gods in all kinds of knowledge. They had so moved them that they had been endowed with a wisdom so great that soon overshadow that of themselves, and they will never allow it, because as I said the Mayan gods are proud of as humans.
then narrow the wisdom of man, narrowed their vision, not to look beyond what is necessary. And never saw the gods in the face, and never saw the light of wisdom, but always remember that in their hearts, and that the boost to go and thank the gods for the harvest.

http://www.nosvisitan.com/los-hombres-de-maiz.html

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Hispanic Kitchen

By Silvia Ibarra
indigenous cultures of ancient Mexico developed a vast knowledge based on observation of life cycles of their environment and the possible link between some cosmic phenomena and sought to interpret.

The struggle for survival, over time enabled them to optimize plant resources, animals and minerals that nature was at their disposal in every region of prehistoric asentamiento.En their diet was based solely on products of hunting, fishing and gathering plants and fruits appropriate.

Over time, the selective consumption by human groups increasing numbers, helped to change the natural conditions in different plant species. It was a slow and gradual process of many thousands of years, which coexisted with the collection and early forms of primitive agriculture.

At some point, estimated date by archaeologists in about four or five thousand years before our era, began the domestication of maize from its wild ancestor the "teosinte" whose fruit was tiny.

From these earliest times begin to appear in Mesoamerica instruments appropriate stone for grinding seeds. In Mexico, the development of agriculture was not, as in other world regions, a reduction in the nutritional health of its population by a greater reliance on dominant food source. Perhaps because there remained the habit of using a variety of alternative supplies such as game, fish and other aquatic products, fruits and wild vegetables, flowers, roots, worms and even insects.

other hand, were domesticated in Mexico as other vegetables such as amaranth, chile, beans and squash.

Use from time so remote The combination of corn, beans and squash, as an essential part of the diet has been crucial to the healthy development of indigenous peoples.

Indeed, all scientists agree that analyzes the combined intake of corn beans and squash is even more nutritionally beneficial than being incorporated separately. Its nutrients are highly complementary.

addition, the ductility of the tomatoes, which can be eaten both raw and cooked together with the variety of chiles with varying degrees of spice can also be eaten fresh and dried or crushed, raw or cooked, helped development seasoned with all sorts of wild birds, game meats and fish.

The archaeological and other scientific studies clearly show that each of the pre-Hispanic civilizations that flourished in Mexico expressed cultural characteristics. Given the variety of soils and climates in which they were developed is certain that their eating patterns were adapted to the natural resources of each region.

However, the area of \u200b\u200binfluence of some of these civilizations, such as the Olmec, Teotihuacan, Zapotec, Maya and Mexica (Aztec) covered in some cases very broad territories. This diffusion resulted in a vast trade and the necessity of providing food resources for them populated metropolis conceived in the exchange of products in large markets or flea markets. "

There are many evidences in this sense of transporting goods over long distances. Both the archaeological and historical documentation at the time of the English conquest, showing the importance that the practice of paying taxes on food by the subject races, had purchased for the consolidation of central power Aztec.

The central market of Tenochtitlan, the "street market" of Tlatelolco, was of colossal dimensions to the experience European time and caused the admiration of the English for their internal organization and the extraordinary variety of products offered.

THE IMPORTANCE OF CORN

Just as the domestication of wheat in Mesopotamia and rice in India and China laid the foundation for the Neolithic revolution in Europe and Asia, the domestication of corn transformed cultural development of all subsequent American civilizations.

Corn is very versatile, its tender grains can be eaten roasted or cocidos.Cuando are dry are easily converted to mass tortillas or tamales.

Its cultivation requires no plows or work animals. For just a cane planting hardwood (the coalition) with which to dig the hole that will hold the seed. Progresses without irrigation or further care. It requires no plans or specially prepared soil. Grows in height and sea level can occur in both tropical and cold areas of the plains or mountain. Its grains are easily stored and can be used long after the harvest.

It is an excellent food for both humans and poultry and pets. The leaves of the plant and the ear can be used to wrap and cook platillos.Los various cob (Marla) dry and free of grains are used as fuel. Dry reeds used to build walls and ceilings. Finally the waste or fallow lands are an excellent fertilizer.

All this explains that became the staple food of those who learned to cultivate.

addition, the ancient Mexicans discovered a truly successful in their intake were more digestible and healthy. This process known as "nixtamal" Corn is the slow cooking of the grains in alkaline water (with tequesquite, ash or lime), allowing the detachment of the cuticle or skin indigestible. This produces Among other benefits, the level of calcium from tortillas increased twentyfold.

tortillas from time immemorial have constituted the basic livelihood of the Mexican populations. No one can prove for sure when they appeared but it is assumed that there almost since the domestication of corn, since very ancient archaeological sites are metates and griddles, cooking tools necessary to produce them.

is likely that the production of tortillas has been the main occupation of Mexican women over millennia. This has always been a female household chore and it is estimated that a European woman in a culture wheat needed to use about three or four hours a week to make the necessary bread for his family, while a Mexican woman needed thirty-five to forty hours to produce tortillas, always be eaten hot, freshly made.

CORN pre-Hispanic mythology

The corn was incorporated in various ways to the Hispanic mythology. For the Quiche Maya who wrote the Popol Vuh, the creator gods were experimenting with different materials, but only could lead to real men when produced in maize seeds. Also

Mexica creation conceived in stages up to the true humanity and perfect food: corn. Both cultures expressed in their myths contempt for those people who were not able to plant corn.

Chicomolotzin, or "7 ears of corn" was for the Aztecs the Goddess of Maintenance. The numeral 7 seeds meant for the esoteric language of the wizards and the esoteric name of the corn was "7. Snake. " Perhaps because this Goddess was also called Chicomecóatl that just means "7.Serpiente."

Each plant important to the Aztecs had their deity and corn was the most important of all have different representations.

Centéotl (centli: corn and teotl: God) was the god of corn in general.

Xilonen, conceived as a young deity was the goddess of sweet corn.

Itlamatecuhtli, "the old lady's skirt, was the goddess of the ear dry.

was retained even by oral tradition in language "Nahuatl" an ancient hymn to the god of corn "Centéotl" whose rough translation is:

was born Tamoanchan the corn god.

In the place where God is floresel "1. Flor "

the maize god was born in

where there is water and moisture,

where the sons of men are made, in the beautiful

Michoacán.

KITCHEN UTENSILS

The most important were:

hand

The metate and cylindrical, rectangular mortar with three legs flat volcanic stone for grinding grains and seeds.

The molcajete: concave container stone or clay, for crushing and grinding various foods, including those necessary to prepare spicy sauces tejolote or using the small cylinder of the same material.

These two are still used today in the kitchens of Mexican homes.

Earthenware: many of them were developed with this material, such as pots and pans, pichancha or strainer (pot with many holes to drain the nixtamal) comal (a flat container or dish pan to roast various foods ), jugs and other containers.

Baskets or baskets, made from different fibers, used for storing food.

Knives: made of obsidian, used primarily for cutting meat and skins of different animals. To cut soft food, ixtle ropes.

Other utensils were made of wood or gourds.

TYPES OF FOOD

Corn tortillas (round and flat breads), tamales (stuffed with meat, fish, shellfish, beans, seeds, only mass, candy), tlacoyos and other snacks, chocolate (water, roasted and ground cacao), porridge and pinole, all of them were made with mass nixtamal. Popcorn (roasted dried beans), cooked corn (sweet corn), roasted corn, molasses, leaves for wrapping tamales, ears to make breads, ear leaves for tamales ear hair teas, popcorn (tender beans cooked with salt and chile) and pozole (a stew with corn, poultry and beans).

Beans: Cooked in broth, and flour, such as tamales and tacos stuffed with chile, boiled with salt and epazote (herb).

Amaranth seeds or joy (huautli in Nahuatl): ground to make a very fine flour which is then kneaded with corn and honey ("tzoalli" in Nahuatl) for making bread or figurines of gods and mountains after being worshiped were sacrificed and consumed in ceremonies and rituals and caked with honey roasted agave, roasted and ground into flour for make tortillas and tamales.

Pumpkin Seeds: for moles, sauces, stews and tamales, drink paste, or just toast.

Other seeds, chia or sage (meal, drink, oil), peanuts (groundnuts), pine, or corn and wild teosinte otras.Verduras: peppers (great variety, fresh or dried), quelites (other than leafy plants and green stems), acuyo, chaya, chipilín, sorrel, flowers (squash, barrel cactus, yucca, agave, beans, bunting, etc.), fleshy leaves of nopal and maguey, beans, chayote, zucchini, squash, sweet potatoes (yams) , yucca, jicama, other roots and bulbs, algae, fungi, green tomato, tomato (tomato red), a kind of American onion (Xonacatla), and others.

Meat: deer, rabbits, hares, tapir, dogs (Xoloitzcuintli), peccaries, armadillos, gophers, moles, squirrels, turkey (turkey), pheasant, quail, ducks, herons, cranes, geese, iguanas, frogs, Turtle (sea and land, meat and eggs), snakes, lizards, snakes, worms, insects and their eggs several (the most popular grasshoppers and locusts), larvae, ants, fish, fresh and sea water (catfish, trout , white fish, shark, bass, stingray, sea bream, mountains, etc.) and shellfish (crab, mussels, oysters, acamayas, octopus, shrimp, and others).

Fruits: pears, sapodilla, blackberry, plum pit American great, guava, mamey, papaya, hawthorn, chokecherry or ground cherry, nanche, guava, pineapple, avocado (avocado), papaya, and others.

Sweets: honey were produced with different (from bees, agave, cane, palm trees and roots, ants, wasps) and fermented seeds or frutos.Bebidas The most famous is the pulque (maguey) . Also elaborated with fruit juice and honey and tree bark.

CONSERVATION FOOD

Dry: This technique was used for fish and meat and chilies and various seeds. Salar: one for fish and carne.Mieles sugary: for root and various fruits.

COOKING TECHNIQUES

only two were used:

Asar: directly from the embers, or use the pan and heat diffuser, or in the ash or in underground ovens ( BBQ or GDP-bil.)

Boil, bake in a pan of water or steam, wrapping food in different edible leaves.

frying technique was introduced by the English.

http://www.elportaldemexico.com/cultura/culinaria/prehispanica.htm

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TO RETURN TO PARADISE ...

AS WHEN TO WALK BACK TO PARADISE ...
YOU SHOULD GIVE THE DREAMS AND THE TIMES,
GIVE LIFE IN EVERY DROP OF BLOOD THAT MAKES EVERY DAY!
TO RETURN TO PARADISE ... WALK TAKES
between fire and blow! EAT THE SUN

KISS THE EARTH IN THE ECSTASY OF COSMIC
UNI0N
LOVE BREATHE IN WATER AND DILUTED IN YO!
NEED ...
SER DE LA CANCION EN LA LUNA INVADING EACH OF THE MINDS Immemorial, and sleep,
NOW, THE AWAKENING,
OLD STONE EACH, EACH
fallen tree, in every bone
TURNED TO DUST,
TO RETURN TO THE PLACE OF THE LEGEND AND BECOME SELF THE LEGEND ...
MISSING CAUSE HUNGER PAIN!
MISSING THAT CAUSES PAIN COLD! MISSING
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Documentary "The Words of the Corn"

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NOTE: Researchers are experimenting with local varieties and hybrids in the state of Mexico

Texcoco, Mex., October 20. Researchers from various institutions and federal authorities analyzed and 210 Creoles two types of corn hybrids to create seeds that offer higher returns to producers.

Andres Morales, a researcher at the Autonomous University of Mexico State (UAEM), announced that the project is to experiment with improved seed in 12 plots located in the valley of Toluca and eight in the Valley of Mexico, more than 2 thousand 400 meters above sea level.

The research involving the Department of Agriculture U.S. Department of Agriculture, Livestock, Rural Development, Fisheries and Food (SAGARPA), the Center for Research and Improvement of Maize and Wheat (CIMMYT), UAEM and Research and Training Institute for Agriculture, Aquaculture and Forestry of the State of Mexico (ICAMEX), along with several companies.

The academic explained that after the first evaluation of 210 hybrids (maize transplanted from other regions), 19 had higher performance than the Creoles, while the evaluation continues, and the experimental plot of the Faculty of Agricultural Sciences UAEM, where previously planted tomatoes, broccoli, squash and beets, it was obtained the highest yield, with a nine tons of grain.

performance to more than three times

Assessment Project for the use of improved maize seed addresses aspects of maturity, texture and productivity in order to offer a choice of planting to ensure high valleys and lower cost, higher yield and environmental safety, he said.

According to academics, farmers in the valley Toluca still use landraces, from which they obtain only three tons per hectare, improved seed can harvest between nine and 10 tons per hectare.

participate the U.S. Department of Agriculture , UAEM, businesses and the federal government
(Source: La Jornada , Wednesday October 21, 2009)

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Campesinos destroy GM corn crops in Chihuahua




Chihuahua, Chih., October 20. State FOs will burst in plots where the planting of transgenic corn and destroyed to prevent the species native to the mountains Tarahumara contamination with laboratory strains made by corporations that seek to monopolize the production of basic grains by patents.

The Frente Democrático Campesino, El Barzon and environmental groups warned the entity that will frustrate all attempts to harvest grains that are not natural and severely condemned the guarantee provided for planting by the Ministries of Agriculture, Livestock, Rural Development, Fisheries and Food (SAGARPA) and Environment and Natural Resources (SEMARNAT) on 15 October.

Dozens of farmers from various municipalities today blocked the avenue of the capital Aldama Chihuahua, opposite the palace of government, and set up camp inside the building in protest against the authorization for the experimental cultivation of transgenic corn, which they said threatens food sovereignty.

demanded the intervention of Governor Jose Reyes Baeza Terrazas to discourage the planting of GM crops and stop the proceedings initiated by Mennonites and Mormons in Cuauhtemoc, Namiquipa, Bachiniva, Galeana, Nuevo Casas Grandes, which promote GM products.

Victor Quintana, local deputy of the Democratic Revolution Party (PRD), said that action against the new model will go beyond agriculture and radicalize Chihuahua, since the initial authorization of SAGARPA and SEMARNAT two of 35 projects heralds the introduction of GM crops in other states. Mennonite settlers

agricultural valley in 2008 Cuauhtémoc requested permission to measure the drag of pollen in two plots where the MNC used Monsanto seeds in order to advance the introduction of transgenic varieties.

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METHOD HOME CORN NIXTAMALIZED





NIXTAMALIZED METHOD OF CORN HOME
is not over recover some knowledge of basic processes such as bread and tortillas, processes that have been snatched from our traditions and now are "hands" of machines and virtually out of our memory.

then scored a process for The corn, which is made with corn masa for tortillas, and then write down how to make tortillas from corn dough.

nixtamal
1. Boil a gallon of water in a large bowl (traditionally used a galvanized pail)
2. In a small bowl IMPORTANT diluted two tablespoons of lime in some water (the lime is sold in markets, usually in the form of stone not to be confused with the construction calhidra)
3. When it boils water from point 1, add the lime you did in section 2 using a strainer to prevent grumitos pass, and stir with a wooden spoon
4. Add a pint of CORN, leaving the vessel on fire one minute and off (a quart is two liters, and in the case of corn is equal to 1 kilo and a half)
5. Let stand about eight hours (I leave it overnight), after this time, the corn should be able to carve skin between the fingers, this means that it is cooked.
6. The following is to remove the corn that agüita yellowish and dense (called nejayote), rinse it and grind it with a grain Molinito (the hardware store, cost about 200 pesos I also used to grind coffee beans for gorditas, among other things, plus they look beautiful in the kitchen)
7. Once ground, you have to mix with a little water, until they can form balls with a consistency such that the ball will hold together and can make the famous tortilla

TORTILLA
1. Make a ball of dough about 40 grams
2. Put it between two pieces of thin plastic (transparent those pesky bags that I now want to give everything in the Súpers and markets)
3. Smack the ball of dough with your tortilla (with a roll also may, but is more difficult to get out plump)
4. Take away one of the plastic, put plastic over the exposed section of your palms, remove the other plastic (it has to be a part of the tortilla hanging out of your hand)
5. With the palm of your hand where you have the tortilla should be looking up dropping the tortilla on a griddle greased hot iron (the traditional is to use a whitewashed clay griddle)
6. Wait about two seconds and then flip it with a metal scoop (if you're brave, give a touch of the tortilla with the three middle fingers together, if you're lucky sticks to your hand and you can turn without utensils)
7. Wait a minute or so, check that they have set some light brown spots on the part of the tortilla that is in contact with the pan, flip it again for a few blisters from forming, and NOW, put it in a basket lined with a cloth napkin and wrap it with a napkin to keep them warm

NOTES: If you can not buy a plane Molinito, try The corn mill with a food processor. If you want the dough is very white, you have to carve a little corn to remove the pork skins, if you want to carve TAMALES nixtamal is required and remove the most of pork skins, as well as for the POZOLE.

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