The Huaxteca's Weekly Markets

The Huaxteca’s Weekly Markets

Ana Bella Pérez Castro* Lorenzo Ochoa*

87 he Huaxteca’s weekly markets are the kets are “foci” or “suns” in a revolving “solar best places to appreciate the vast array system” because both large and small mer chants Tof pro ducts available. The first way of go to them to acquire a series of products that classifying the markets is by size: the large ones, they later sell in the medium-sized and small like the Tamazunchale market in San Luis Po- markets. With time, the medium- sized mar kets tosí, the Huejutla market in Hidalgo and the tend to grow, and the large ones t end to begin to Tantoyuca and Chicontepec markets in Vera - set up every day instead of ever y week. cru z, have more than 150 stalls. Medium-sized Regardless of their size, all the markets are markets have between 50 and 150 stalls, like part of the globalized capitalist system. Buyers the Tepetzintla, Ixhuatlán and Zonte co matlán and consumers do business in indigenous lan -

Almost five centuries ago, pro ducts were transported by tamemes or porters over a well-organized network of roads that linked up the different Huaxtec provinces with the Central Highlands, the Gulf Coast and even Oaxaca and the Mayan region.

markets in Veracruz; Xochiatipan and San Fe - guages and Spanish, with traditional and mod - lipe Orizatlán in Hidalgo; and Aquis món in San ern products, combining magic and science, Luis Potosí. Finally, the small markets have reciprocity and profit. Here, the customs of the fe wer than 50 stalls, like the Tancoco, Tantim a past mingle with the events of the present in and Ixcacoatitla markets in Veracruz, and San - a process that balances and satisfies the needs ta Cruz and Atlapexco in Hidalgo. As Julio de of all generations. la Fuente, Alejandro Marroquín and Bro nis law Malinowski said in the 1940s, the large mar - A M ERGER OF TRADITION AND MODERNITY

* Researchers at the UNAM Institute for Anthro - pological Research ( IIA ). In these markets, we find craft knowledge of old : Photos courtesy of the authors. palm hats from Tancoco, Veracruz; porcelain

88 from Xililico, Hidalgo; saddlery, fiber pro d ucts , These are all fruit of the land and sea that hats and bags from Tantoyuca, Vera cruz . C opp er bring with them ancient knowledge, like that bells and vases from Tlahuelom pa, Hi dalgo riva l of the inhabitants of the Huaxteca coasts, who , for your attention with the different products according to Friars Diego Durán and Alvarado from Santa Clara del Cobre, Mi choa cán. From Te zozómoc in Relación de Huejutla (An Ac coun t Cu etzalan, Puebla, artisans bring napkin holders , of Huejutla), in pre-Hispanic times preserved dolls and wallet-shaped ciga rette boxes. Smells the shrimp, the river fish eggs or the fish with and flavors from different places abound: the salt from Campeche. zacahuil or large meat ta ma les from Tepetzintla, Like in the pre-Hispanic and colonial peri - San Sebas tián, Chapo pote or other parts of north - ods, an important part of the tradition of mar -

Large markets are “suns” in a revolving “solar system” because both large and small mer chants go to them to acquire a series of products that they later sell in the medium-sized and small markets. ern Veracruz; sausage an d ceci na , or dried, salt - kets are the stalls of curative herbs. Pre-His- ed meat, from Tantima, Ve ra cruz; cheese from panic tianguis indisputably sold medications. Ahuatitla, Tecomate, Chon tla and Santa María Several chroniclers tell us so. For example, in Ixcatepec, Veracruz; coffee from Ahua titla, Hi - the tenth book of his Historia General de las Co - dal go; dried shrimp from San Fe rnando, Ta mau - sas de Nueva España (General History of the lipas or las Chacas (near Tam pico Alto) and Ta - Things of New Spain), Friar Bernardino de Saha - miahua, Veracruz, which also sends salted fish gún wrote, “He who sells colors...also sells me d - and river fish eggs; pineapple from Poza Rica; ic al things, such as the tail of the animal called roatán bananas from Álamo and Martínez de la the tlacuatzin ,” used to expel the baby in the Torre, Veracruz, or Tabasco; pork from Tlacolula, birthing process. He also mentions that there peanuts from Potrero del Llano, and lime from were “many herbs and roots of different kinds” Tantoyuca (Xiloxúchil), all in northern Veracruz. and all manner of specialists such as “those who

89 ru b [patients’] heads with herbs called xiuhqui- the beloved, black to do harm. Before All Saints lit , which are good for diseases of the head.” Day (November 1 and 2), the stalls selling these Today, all kinds of herbs and remedies are it ems are busier than the others. They sell cand - spread out for sale on a mat: leaves of aromatic les to “light the way the dead take from whence avocado, palo de víbora , anonilla (Annona glo - they come and to guide them to where they’re bi flora ), pigweed or Mexican tea, hierbita ver - going.” Pure wax candles are used for funerals. gonzosa (Mimosa albida ) and basil; plants pur - Tradition dictates that on December 24 and 31, chased to cleanse or purge people attacked by people light candles, just as they do when they evil air. But quartz is also sold, used by healers are in difficulties, threatened, for example, with a si nce the colonial period, and perhaps since pre- cyclone or a storm that endangers crops and the

His panic times, to diagnose disease. The piedra community. It is said that “candles are the foun- lu mbre , or burning stone, transparent like grains tain of God and the saints,” that bring re lie f, and of salt, is useful for undoing witchcraft and for for that reason, they are used for all occa sions. curing disease, “sweeping” or “cleansing.” To bac - This is why they are sold throughout the year. co is also important in these rites and almost Of course, agricultural products deeply root - ev ery market offers tobacco leaves, whose smok e ed in the indigenous culture, such as corn, beans , allows healers to “read the disease.” pum pkin seeds and tobacco, also can be found , A wide variety of candles are available, used as can products introduced early on by the con - to protect people or to cure “bad wind” that caus - quistadors, like sugar cane, from which brown es headaches, or even to bewitch. Among the lat - sugar and cane alcohol are extracted, products in ter are those made of suet fashioned in the shape muc h demand in the eighteenth century. Goods of a human being: white ones used to win over came to the markets, jostling each other for

90 room, from different latitudes: fruit like the digenous for manufactured products and then chi co-zapote or sapodilla, mammee, or tubers sell to the markets. like t he sweet potato and the yucca, or oranges, Almost five centuries ago, many of these key limes, bananas, the alberjón or arvejón pro ducts were transported by tamemes or porters (peas) and chipotle or chilpotle chili peppers, over a well-organized network of roads that linked the main wealth of the hot climes; or apples, up the different Huaxtec provinces with the Cen - pears, plums and peaches, the riches of the tral Highlands, the Gulf Coast and even Oa xa - cold climes. ca and the Mayan region. After the conquest, From ranches and communities come a rich with the introduction of mules, mu leteers woul d variety of chili peppers: auteco , pico de pájaro , be the ones to link up the bur geoning colon ial

With their products, personages, relations and different cultural manifestations, the Huaxteca’s weekly markets make it impossible for traditions and customs, like the tianguis itself, to be forgotten. dry or piquín , and many more, which have been market. For more than four centuries, drover s widely produced in the Huaxtec region since continued to open up that network of roads, pr e-Hispanic times. Condiments, herbs and plants transporting goods to and fro from the coasts to like spearmint, pigweed, chonacate (onions), the highlands all through the mountains. coriander, and other fruits like pemuches (Ery - Today, goods are moved by highway and lo- thrina) , chayote squash or vegetable pears, ja - cal roads, on foot, on horseback or in motor cubes (a kind of cactus), nopal cactus leaves, vehicles; river traffic has practically ceased. Mo - lim es, tamarind and ears of corn, or items used dernity has come to the markets. This can be in rituals and ceremonies like copal, tobacco se en in the large number of stalls that sell goo ds and alum. Also from ranches and communitie s from far-off places and countries. The Orient, come the pigs and chickens that rancheadores Europe and North America are present in the (a kind of intermediary) exchange with the in - kitchen appliances, compact discs, cassette tape s,

91 their respective colors: red for love and money, yel - low for protection and white for good luck.

A F INAL COMMENT

The Huaxteca’s markets offer different goods tha t, regardless of their place of origin, are appropri ate for the social subjects who combine and recreate them in what seems like a movement that involves physical and cultural needs. Thus, local products, both those of ancient tradition and those brought to ols and ornaments, among other items. In smal l day to day from a myriad of places, are used and and large markets alike, instead of birds of ric h combined to make different dishes, to adorn of fer - plumage like parrots and macaws, or richly de c- ings, to give the festive atmosphere color, rhythm orated ceramics and carved conch shells, furs, and flavor. Local products do not clash with those jew els and the small copper hatchets traded amon g from outside because the goods from the dif ferent the different towns, or the wonderful textiles for traditions are open to being appropriated accord - which the Huaxtecs became so famous at the tim e ing to the great popular imagination, an ima ginary of the conquest, today what we find are polyester that manages to include what seems alien. Each dre sses and fabric, clothing, articles made of plas tic , article sold in the market becomes necessary be- hair ornaments, cosmetics, mirrors and cloth sa n - cause it has or it acquires a meaning and the mer - dals, costume jewelry and a multitude of plas tic or chants know this. For that reason, year after year, plaster dolls, and, in season, Christmas or naments . they keep on selling them to perpetuate and recre - On the other hand, magical-religious products ate the many traditions like the festival of the dead. are in great demand, as are prayer books, images Undoubtedly, with their products, personages , of saints the “El Señor del Retiro” (Our Lord of relations and different cultural manifestations, the the Retreat) lotion, soap or spray, which, as the Huaxteca’s weekly markets are an institution that name suggests, is acquired to make anyone who al low us to constantly renew our memories, and make wants to harm you think better of it. The pic - it impossible for traditions and custom s, like the tian - tu res of “El Justo Juez” (The Just Judge) are good fo r guis itself, traditions that are part of our cultural averting accidents and fights. Saint Martin of heritage, to be forgotten. Po rres protects businesses and work, as well as ward ing off spells. The Child Saint of Atocha keeps sick children safe and gives the owner the str ength to die well. Saint Francis of Assisi watch - es over animals and Saint Joseph is related to agriculture, water and medicine. A saint much in demand in these stalls is Saint Martin of Tours, the protector of merchants, and he can be acquired in the form of lotions, pictures and soaps. The “atomizer of death” is purchased to do harm, while people always ask the “pyramid” for luck. The bright colors and variety of forms at first glance attract women’s vanity, but, what is actual - ly being sold is protection, love and good luck with