A traditional indigenous ceremony celebrating the changing of the village authorities. Each year the outgoing leader symbolically passes the power of authority to the incoming leader, usually via a ceremonial object such as a staff that is imbued with the power required to lead. In the culture the , or staff, is passed, and wild tobacco called is used as part of a ritual to protect the village in the year ahead. In the culture an , an exchanging of chairs occurs. Often during the ceremony there is a discussion of the accomplishments of the past year and a voice given to what needs to be accomplished in the future. For the , this is a social event that includes eating, drinking, ritualistic games , speech making, music and dancing. These slides document ceremonies, dances, costumes, churches, ephemera, offerings, and other traditions associated with this celebration.

A descriptive narrative of these slides is found on audiocassette #1 side B.

A religious celebration honoring The Three Kings (or Wise Men or Magi), who traveled from the East following a bright star to the stable in Bethlehem where Jesus was born. The Three Kings brought rich gifts to the baby Jesus and the children of Mexico believe the trio also brings them gifts on this day. In this celebration the Kings are typically represented by three young boys wearing colorful robes and crowns. There is a procession to the church where the Kings receive homage. In San Cristobal de Las Casas, Chiapas, the celebration includes ephemera in the form of a variety of colorful papier-mâché animals. In Santos Reyes Nopala, Oaxaca, the celebration includes a display of fireworks. These slides document processions, pageantry, costumes, churches, ephemera, folk art, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #1 side B.

A religious celebration of the Epiphany, marked with a dance. Characters dressed as Abraham, Isaac and Jacob perform a traditional dance with the devil known as , who looks like a horse. There is a procession of the baby Jesus, and an offering of corn. In Dzitnup, Yucatán, Cortez's men appeared on horseback, and the drum is used for music making. These slides document musicians, dances, costumes, masks, processions, offerings, ephemera, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #2 side A.

A religious celebration dedicated to the black Christ of Esquipulas. There is a procession to the church to make offerings and give thanks to the Christ. This festival includes Chol elders dancing with feathers, indicating the presence of the indigenous spirit at the celebration. These slides document musicians, dances, costumes, processions, churches, offerings, ephemera, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #2, side A.

A celebration of the patron Saint Sebastian, the martyr. This is a regionally famous festival. Legend has it that on this day, Doña María, a woman grateful for the cure of her young son, brought cattle and cereal to feed the starving people of Chiapa de Corzo. She ordered that her son be brought out on a stretcher, naked like a saint, so that the town would no longer fall on hard times. Legend has it that this act provided for a good harvest, and each year the honor the saint. The festival is marked by the arrival of the wearing their noted caps and beautiful masks with eyes made of painted glass. They wear silk shawls with embroidered beads, serapes and carry tin rattles. The festival also incorporates the use of tall papier-mâché figures known as , and the silly acting , (men dressed as women). These slides document the procession, dance, church, ephemera, offerings, effigies, mayordomia, merry making, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #2, side A.

A religous and agriculture festival known as Candlemas. On this day candles and seeds for planting are blessed in churches. It is a rite of purification. In Tlacotlpan, Veracuz, a river culture, the procession of the Virgin takes place on the water using a barge and boats. During the celebration this culture also holds a running of the bulls known as a , and stages cockfights. These slides document processions, effigies, churches, music, dance, ephemeral decorations, traditional and ritual food preparation and consumption, drinking, merry making, rodeos, carnival rides, fireworks displays, and other traditions associated with this festival as celebrated in these various villages and towns.

A descriptive narrative of these slides is found on audiocassette #2 side A.

A peyote hunt with blessings and rites for the god of the desert springs. This is a ritual event with ceremony performed for the collecting of peyote, a small hallucinogenic cactus. Peyote is revered to have great curative powers bringing luck, long life, protection, and connects its users to their spirit world. The ritual begins with blessings and homage to the god of the springs with votive offerings. There is fire, which represents their grandfather, and an evening of storytelling around the fire. Finally, there is sleep. At sunrise the fire is stoked and a final ritual of circling the fire to say goodbye to the is performed, after which the hunting of peyote begins. Later the harvested peyote is processed and sampled. These slides document the traditions and rituals associated with this event.

A descriptive narrative of these slides is found on audiocassette #2 side A.

A Catholic and pre-Columbian agricultural celebration to appreciate all of the gods associated with the planting season. It is celebrated each year at the beginning of planting season. In Ahuacatlán, Puebla, the festivities begin with a Catholic mass in the local church that is beautifully adorned with floral ephemera. There are a variety of dances that accompany this festival, such as the . Cockfights and a fireworks display are also a part of this celebration. These slides document the musicians, dance (particularly the Voladores), costumes, masks, church, ephemeral decorations, effigies, cockfights, fireworks display, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #2 side A.

A non-religious celebration that begins Lent, one of the most important seasons of the Catholic church. The date for Carnaval is moveable, it can occur in the last half of February or in early March. The celebrations surrounding Carnaval in Mexico are similar to those of other countries. They include hilarious and unrestrained merry-making and dancing in the streets. In the more remote areas of the Huasteca, traditional body painting is practiced, using naturally occurring pigments found in the bark of the or tree. Also, in many of these communities, Carnaval involves specific rituals, such as painting, bathing, stick dances, and the wearing of masks. These slides document musicians, dances, body painting, elaborate costumes, masks, processions, drinking, merry-making, and other traditions associated with this festival as celebrated in these various villages and towns.

A descriptive narrative of these slides is found on audiocassettes #2 side B, #3 side A, and #3 side B.

A religious celebration rooted in the Catholic church that lasts for forty days. It is based on the idea of abstinence. Lent was introduced into Mexico by the Spaniards. “On Ash Wednesday lovers take leave of love until Saturday of Glory when they love again.” This verse sung by the primitive expresses the Catholic command to abstain. In Mexico, Lent is not as strict as it is in some other Catholic countries. Various regions throughout Mexico hold individual festivals, some are celebratory others are strictly religious. Many make pilgrimages to the holy shrine in Chalma, and the tree, where miracles are said to have happened. These slides document processions, dances, costumes, churches, ephemera, fairs, bull baitings, cockfights, fireworks displays, and other traditions associated with this festival as celebrated in these various villages and towns.

A descriptive narrative of these slides is found on audiocassettes #3 side B and #4 side A.

A famous national fireworks competition. The Spanish brought fireworks from their Asian colonies to Mexico. Today they are part of a great many festivals throughout the country. The town of Tultepec is renouned for its elaborate fireworks and fireworks makers, or . During this festival, each neighborhood tries to outdo the other by building the best and biggest and . The fireworks are an ingenious art form, and there is a competition between master to build the most spectacular Castillo. At nightfall the fireworks are ignited and burn late into the night. These slides document the traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #4 side A.

A celebration of a folk saint and healer from the small town of Espinazo. Niño Fidencio (1898-1938) had healing powers so powerful that a railroad was built to enable his followers to reach the town and be healed. Noted for his adolescent appearance, slanted eyes, and falsetto speaking voice, he cured with ritual, medicines and surgery. Every March his followers, the Fidencistas, gather to celebrate his birth. The , those who claim to have inherited his healing powers, lead their followers to his shrine each year. Pilgrims roll, crawl and drag themselves to the site where he is buried,(see also the entry for the Niño Fidencio celebration of October 14-21). These slides document pilgims, processions, penance, ephemera, offerings, shrine, and other traditions associated with this event.

A descriptive narrative of these slides is found on audiocassette #4 sides A and B.

A weeklong religious celebration called Holy Week that is based in the Catholic tradition. Palm Sunday brings the blessing of palm branches in churches throughout Mexico. On Maundy Thursday and Good Friday there are passion plays that tell the story of Christ’s crucifixion. Saturday brings the destruction of Judas and the Mass of Glory. Sunday is for church ceremonies and celebrations honoring Christ’s rising from the tomb. Holy Week celebrations vary widely from village to town. Taxco de Alarcón carries the penitent tradition from Sevilla, Spain. flagellate themselves, wear horsehair cummerbunds, and carry large, heavy bundles of thorns as varying forms of penance throughout the celebration. These slides document processions, costumes, pageantry of the Passion Play, offerings, elaborate ephemera, and other traditions associated with this festival as celebrated in these various towns and villages.

A descriptive narrative of these slides is found on audiocassettes #4 side B, #5 side A and B, and #6 side A.

A cultural event. An invitation was issued by the Department of Popular Culture to all indigenous cultures in the hemishpere to meet in Mexico City and perform their traditional dances. The event occurred over a weekend. These slides document the traditions associated with this event.

A descriptive narrative of these slides is found on audiocassette #6 side A.

A celebration of the patron Saint Mark. The celebrate the , a water god, in conjunction with Saint Mark. This festival includes divination, animal sacrifice, and incantations. These slides document processions, dances, musicians, offerings, churches, ephemera, fireworks displays, bull riding, and other traditions associated with this festival as celebrated in these various villages and towns.

A descriptive narrative of these slides is found on audiocassette #6 side A.

A celebration of the patron Saint Peter of Verona. He was martyred for his belief in Christianity. It is claimed that as he lay dying from a wound through his skull from a machete chop he wrote the name of Christ in blood on the ground. In Tuxtla Chico, Chiapas this celebration takes on the strange custom of stringing ducks up by their feet above the cobblestone streets. Men on horseback ride as fast as they can down the streets trying to pull the ducks heads off. Women adorn the men’s horses with paper ribbons. A procession of decorated horses is welcomed by the community. Firecrackers are set off and candy is thrown to the crowd. The church altar is adorned with palm blossoms. These slides document the traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #6 side A.

A band competition organized by the director of the Department of Popular Culture. It is held in a dangerous area known for , and where armed guards ride the Pepsi trucks. These slides document the music, dance, food, beautiful clothing, and other activities associated with this event.

A descriptive narrative of these slides is found on audiocassette #6 side A.

A political protest march held by disgruntled state employees. The event included traditional Christians and Moors dances, costumes, headdresses made from lambs wool, and masks with noses shaped like Pinocchio. These slides document the activities associated with this event.

A descriptive narrative of these slides is found on audiocassette #6 side A.

A celebration of the patron Saint Joseph, the worker. He is the symbol of the prudence, dignity, rights, and duties associated with work and the worker. These slides document musicians, dances, costumes, ephemera, church, fireworks display, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #6 side A.

A celebration of the Holy Cross during which offerings of pain are propitiated. Mountain, roadside and village crosses are adorned with flowers and various offerings of fruit, bread, poultry, and more. Although this celebration is based in Christianity, the tradition of leaving offerings in return for miracles or blessings from the god(s) has its roots in pre-hispanic times. In Guerrero, this festival is closely tied to , the rain god. An important part of the festival in Acatlán centers around the tree, a sacred tree because anywhere this tree grows water will be found. The honor the tree and its spring with a procession and a variety of offerings. Here, the jaguar known as the appears. Richly detailed costumes and masks enhance the drama of the fights, a form of propitiation. Also, an ancient Aztec dance honoring performed by tight-rope walkers, known as the , is important to the welfare of the village as a whole. Walking the rope's straight path holds promise of a successful growing season. Falling off the rope, into the abyss, is a bad omen for crops. Both the , who dance with popping whips in a propitation to the rain god, and the dancers, who represent the wind and juggle a rainstick, are important part of the celebration in this region. In Ahuacuotzingo, , black faced men with machetes, participate in another ritual dance that includes the propitiation of rain to the rain god. They attempt to capture and kill an alligator as its tail whips about in a highly theatrical and dangerous manner. In Tihosuco, Quintana Roo, the , are called the . Processions with beautifully decorated banners adorn this celebration. The slides document ritual fighting, sacrifice of turkeys, dances, musicians, food, processions, costumes, masks, ephemeral offerings, and other traditions associated with this festival as celebrated in these various towns and villages.

A descriptive narrative of these slides is found on audiocassettes #6 side B, and #7 side A.

A celebration of the patron Saint Michael the Archangel, one of the principal angels. His name was the war-cry of the good angels in the battle fought in heaven against the enemy and his followers. In Coaxtlahuacan, Guerrero, this festival is held in the crater of an extinct volcano. The dance in propitiation to the rain god, and the measures devotion through the propitiation of pain. These slides document musicians, dances, costumes, masks, food, processions, ephemeral altar decorations, churches, fireworks displays, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassettes #7 side A and B.

A celebration of the patron Saint Isadore in conjunction with the agricultural growing cycle. Saint Isidore is the patron of farmers and rural communities. He was known for his love of the poor, and there are accounts of Isidore miraculously supplying them with food. In addition, he is known for his great concern for the proper treatment of animals. This is a sowing festival in which seeds for planting and animals are blessed. In Comalcalco, Tabasco, this festival is called in honor of the Cacao beans used to make chocolate and local clothing. These slides document musicians, dances, costumes, ephemeral decorations, offerings, churches, cockfighting, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #7 side B.

A celebration of the blessed Trinity. During this celebration there is a ritual exchange of Mayordomos. A typical Mayo dance called is performed. These slides document the musicians, dance, procession, carnival rides, ephemeral decorations, banners, offerings, church, food, fireworks display, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #7 side B.

A religious celebration centered on Pentecostal Sunday. In Coatepec, the festivities focus around the church and Holy Communion is given. There is a costumed Christian and Moor dance with beautifully detailed capes performed in front of the church. These slides document the traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #7 side B.

A traditional agricultural ritual dance centered around the rat. In times past, the captured rats and tamed them, keeping them well fed. At festival time the rats were fed dough mixed with and dumped in stupor in a pile in the center of the village square. Celebrants danced around the pile of rats, until they staggered away to freedom. The hope was that the rats would return to the wild spreading stories of being well treated by the villagers, and therefore sparing the village crops from being eaten or destroyed. In recent years the festival has changed and the captive rats are danced to death. These slides document the musicians, dance, ephemera, effigies, altars, a barter only market, the decorating and dressing of the rats, and other traditions associated with this ritual.

A descriptive narrative of these slides is found on audiocassette #7 side B.

A religious celebration. falls on a moveable date in early to mid June. There are services in all churches for those whose patron saint is named Manuel. Children in traditional costumes bring, fruit, vegetables and often live birds to their parish churches as token offerings. In colonial times this was the day people came to their churches to pay their tithes. In Suchiapa, the jaguars come to town, is performed, and the altar known as is erected especially for this festival. In Tarecuato, Michoacán, the festival is dedicated to itinerant vendors and noted for its use of decorated boxes, a form of folk art. In San Francisco del Mar, Oaxaca, typical country bull dances are performed and the saints are set-up on a beautiful altar. In San Mateo del Mar, Oaxaca, dance, is performed, music is made on turtle shells with deer antlers, and an altar is decorated with bowls festooned with balloons, all part of the procession. These slides document musicians, dances, costumes, masks, processions, churches, food, offerings, ephemeral decorations, merry-making, drinking, and other traditions associated with this festival as celebrated in these various towns and villages.

A descriptive narrative of these slides is found on audiocassette #7 side B.

A grade school graduation festival. In Tepepa, the town is adorned with ephemeral arches and the children perform a dance just outside of the school. Offerings of bread and gifts are given to the children who will graduate. The and others are performed. These slides document the traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #7 side B.

A celebration of the patron saint of Zihuateutla, Puebla. Villagers visit the springs for ritual bathing, in what is considered holy water. They light candles and leave them, along with the soap they used for bathing at the edge of the water. Of particular importance in this celebration is the performance of the dance, involving dancers dressed as bullfighters and . These slides document the musicians, dance, traditional costume, food, procession, offerings, ephemeral altar decorations, church, fireworks display, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #8 side A.

A celebration of the Virgin of Guadalupe that includes a procession to the church where an altar is decorated with ephemeral offerings. The traditional Otomí costume features beautiful weaving and embroidery. These slides document the traditions associated with this event.

A descriptive narrative of these slides is found on audiocassette #8 side A.

A celebration of the patron Saint John the Baptist, who baptized Jesus Christ. Also known as “bath day," in rural areas people bathe in rivers in memory of the saint and to chase evil spirits away. In Chamula, paper balloons are launched with cotton burning engines, and beautifully crafted paper are ignited during a fireworks display. In San Juan Copala, women, wear their extraordinary huipils, and leave offerings made from rolled-up flowers and leaves. The people, honor Saint John with a procession that includes smoke from burning incense and honor seven people with seven piles of tortillas and seven plates of mole, in a ritual called . These slides document musicians, dances, processions, offerings, churches, ephemeral decorations, fireworks displays, and and other traditions associated with this festival as celebrated in these various towns and villages.

A descriptive narrative of these slides is found on audiocassette #8 side A.

A pre-Hispanic sanctuary celebration. , known as the Prince of Flowers, is the Aztec god of flowers, maize, love, games, beauty, and song. It is believed that his spirit is imbued at the Rock of Xochipila. Believers gather at the flower covered rock to make offerings at an altar located in a cave at the base of the rock and at a shrine located on the top. Offerings include fruit, bread, flowers, chickens, and more. The , a pre-Columbian drum, is played during the celebration. The drum is a sacred treasure of this community and is used on this day only. These slides document the musicians, dances, costumes, hats made from metallic paper, offerings, ephemeral decorations, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #8 side B.

A celebration of the patron Saint Peter, the fisherman and miracle worker, was the leader of the Apostles. Born Simon, he was renamed “Peter” (rock) by Jesus to indicate that he would be the rock-like foundation on which the Church would be built. In San Pedro Huamelula, a five-day festival is taken up by street theatre re-enactments of the area’s turbulent history. Masked and costumed townspeople play the roles of Spanish grandees, English pirates and African slaves, all outsiders who contributed to the region’s cultural fabric. Mock battles ensue, some of them referring to violent ethnic disputes over land and property. At the heart of the celebration is a gesture of communal solidarity. At one point, a female alligator, is given citizenship and baptised, dressed in white like a bride, carried through town by the , and married off to an ususpecting groom. The , , , and are all active participants in this celebration. These slides document musicians, dances, costumes, hats, procession, banners, churches, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #8 side B.

A traditional indigenous New Year celebration. The of Punta Chueca used to be nomads on the shores of Sonora. Geographically one of the most beautiful places on earth, Punta Chueca is one of the poorest. This celebration highlights the tradition of face painting, both the technique and the end results. Women play a traditional game using pieces of cactus, and sea turtles are cooked and eaten. These slides document these events and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #8 side B.

A celebration of the patron Saint Peter. Homage is paid in the village church. At the mayordomia, meat is smoked, chiles roasted and tortillas are made. Arches for the church are decorated with ephemera and hand crafted are danced. These slides document these events and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #8 side B.

A religious celebration honoring the precious blood of Christ. These slides document the procession, elaborate feather headdresses, , (cloth globes with colored paper and pictures of saints painted on them that are candle lit at night), the , fireworks display, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #8 side B.

A celebration of the patron Saint Mary Magdalene, mother of Jesus. In Las Margaritas y Comitán de Domínguez, Chiapas, the celebration is marked by beautiful clothing, for which they are famous. In Tlalixtac, Oaxaca, the make offerings of colorful paper flowers. These slides document processions, offerings, ephemeral decorations, sacred candles, churches, musicians, fireworks, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #9 side A.

A celebration of the apostle Saint James. Legend has it that during the re-conquest of Spain, St. James appeared on a white horse and slayed Moors, animating Spanish troops to fight harder to regain their country. He is the patron saint of Spain. This collection of slides is rich in detail with many dances and characters associated with those dances; the horsemen of Chiapas; of Zacatecas; the local agricultural dances such as , , jaguars of Guerrero; and dances of Oaxaca; the and dances of Puebla, dancers of Veracruz, and the famous dances of Juxtluahuaca, Oaxaca. These slides document musicians, dances, costumes, masks, food, drinking, processions, offerings, churches, rodeos, ephemeral decorations, fireworks displays, and other traditions associated with this festival as celebrated in these various towns and villages.

A descriptive narrative of these slides is found on audiocassette #9 side A and B.

A celebration of the patron Saint Anne, mother of the Blessed Virgin Mary. Saint Anne is patroness of women in labor. She is also patroness of miners, Christ being compared to gold, Mary to silver. The dances of the in Mochitlán, Guerrero are many and are richly costumed: Christians and Moors, St. James, Devil’s dance, dance, , and the . These slides document the musicians, dance, costumes, procession, offerings, church, ephemeral decorations, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #9 side B.

The 250th anniversary celebration of the church in Atotonilco, Guanajuato. This is a penitent retreat capable of accommodating large numbers of penitents. These slides document the musicians, dance, procession, religious art, church, ephemeral decorations, fireworks display, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #9 side B.

A celebration of the patron Saint Dominic syncretized with pre-Columbian custom. Located in the high-country of Oaxaca, is a shrine in the trunk of tree thought to be magical. Crosses are adorned with Yucca flowers, and women wear beautiful dresses into which their entire history can be woven. This was one of the areas that the photographer was not very welcome. These slides document the shrine, mayordomia, ephemeral decorations, and traditional costume related to this festival.

A descriptive narrative of these slides is found on audiocassette #10 side A.

A traditional dance laced with other rituals. The Afro-Mestizos of this area perform this sexually explicit costumed dance that centers around the devil and his wife . A bull is captured, slaughtered, and the pieces distributed to the celebrants. These slides document the dance, costumes and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side A.

A traditional puberty festival. It is a custom for young women who have begun menstruation. A lean-to is erected where ceremonial face painting is performed. These slides document the musicians, ceremony, a typical dance, games, face painting, food, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side A.

A celebration of the patron Saint Lawrence. Legend has it that Saint Lawrence sought out the poor, widowed and orphans of Rome and claimed them to be the “treasures of the Church.” In San Lorenzo Texmelucan, Oaxaca, crosses wrapped in banana leaves are placed in front of the mayordomo’s house, and women dance with decorated baskets. In Huepac, Sonora, young girls dressed as duchesses and queens represent the community during the festival. These slides document the musicians, dance, procession, ephemeral decorations, offerings, churches, food, fireworks displays, rodeo, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side A.

A celebration of the little patron saint of the Sonora market in Mexico City. The Convento de las Capuchinas is where this saint originates. Legend has it that he was part of a sculpture in the arms of a Virgin Mary located in a church in the state of Morelos. A thief tried to steal money from the offering boxes inside the church, but failed. Instead, he took the baby Jesus. When he took the baby it cried. He broke its arms and legs off to make it stop and it cried more. He found a gold pin and used it to scratch the baby’s eyes out, then took the baby up a hill and buried him under a rock. Later, the baby was found restored back into the depicted effigy. He was brought to the Nuns for care and cloistering. The actual blonde effigy remains there and is brought out only for this festival. These slides document the procession paying homage to the effigy of the Christ Child, the celebration to crown the Niño, a shrine with ephemeral decorations, the church, as well as, other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side A.

A religious festival celebrating the Virgin of Charity that is tied to the agricultural growing season. In Sta. Maria Huazolotitlan, Oaxaca the Virging Mary's body lies in repose surrounded by apples. There is a horse race and a sexual (Turtle) dance is performed. In Humantla, Tlaxcala, there are carnival rides. The town is famous for its beautiful ephemeral carpets made of colored sawdust, flowers, rice, rocks, glitter, confetti, bullets, aluminum, and more created solely to welcome the procession of the Virgin and last only until the participants trample them as the Virgin passes over. These slides document musicians, dances, processions, offerings, churches, ephemeral decorations, fireworks displays, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side A.

A rite of passage celebration for a girl’s fifteenth birthday. In Bacerac Sonora, the birthday girl is blessed by the priest and honored with a sermon. After this, there is dancing and merry-making at the mayordomia. These slides document the traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side B.

A celebration of the patron Saint Bartholomew, one of the twelve apostles. San Bartolo Zoogocho is located in the high-country of eastern Oaxaca. These slides document the musicians, dance, costume, procession, offerings, church, ephemeral decorations, fireworks display, and other traditions associated with this festival. The dance and the , dance of the big hats, are performed.

A descriptive narrative of these slides is found on audiocassette #10 side B.

A celebration of the patron Saint Augustine. He stands for the need for personal responsibility and dignity. These slides document the procession of the festival that includes baskets decorated in typical Oaxcan style.

A descriptive narrative of these slides is found on audiocassette #10 side B.

A celebration of the patron Saint Rose of Lima, Peru, the first canonized saint of the New World. She is known for her excessive practice of mortification and a life of penance. During the last few years of her life, Rose cared for homeless children, the elderly and the sick. This was the beginning of social services in Peru. These slides document the music, dancers, costumes, church, ephemera, fireworks display, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side B.

A traditional indigenous celebration. The elders drum in front of the house of culture, women and children of the village dance, and a procession takes place at night. These slides document the musicians playing a water drum, costumes, dance, food, procession, ephemera, and other traditions associated with this festival.

A descriptive narrative of these slides is found on audiocassette #10 side B.

A religious celebration of the Nativity. In Santa María de Ocotán, Durango, the , a cranium relic of a euhemeristic folk saint, is paid homage. In Cuzama, Yucatán, a bull ring is constructed out of bamboo for the festival bull fight and the dance, traditional to all towns is performed. The whole community participates in the dance, men dressed in white and women in beautifully embroidered clothing. In Sotuta, Yucatán there is a village bullfight. In the end, the bulls are spared from death. These slides document musicians, dances, costumes, masks, food, offerings, ephemeral decorations, churches, bull fights, fireworks displays, and other traditions associated with this festival as celebrated in these various villages and towns.

A descriptive narrative of these slides is found on audiocassettes #10 side B and #11 side A.

A celebration of the patron Saint Nicholas of Tolentino, the Confessor. He is known for his numerous conversions and many miracles. In Zitlala, Guerrero a variety of dances are performed including the Christians and Moors, , , and . Important to this location is the playing of the pagan drum inside of the church, which the Catholic Priests tolerate only during this celebration. In Colotlán, Jalisco, dances continue throughout the night. In Terrenate, Tlaxcala, the dance of the and the dance of the , a knife dance, are performed. These slides document musicians, dances, costumes, masks, processions, offerings, ephemeral decorations, animal sacrifice, carnival rides, churches, fireworks displays, and other traditions associated with this festival as celebrated in these various villages and towns.

A descriptive narrative of these slides is found on audiocassette #11 side A.

A religious tradition centered on the exaltation and adornment of the cross. On roadsides, hillsides, fields, houses, churches and more, crosses are adorned with ephemera that is often beautiful and remarkable. These slides document the crosses and the surrounding landscapes and architecture found in these locations.

A descriptive narrative of these slides is found on audiocassette #11 side A.

A patriotic festival celebrating the independence of Mexico. This is a national holiday in which Mexicans remember the beginning of the revolution against Spain. There are fiestas all across the country, the largest in Mexico City. The hero of this day is Father Miguel Hidalgo y Costilla, called “the Father of Mexican Independence.” At eleven o’clock on the night of September 15, 1810, Father Hidalgo rang the church bell in Dolores, Morelos, as if to call his congregation to Mass. When the people gathered, he rallied them to action, giving them the ; “Viva Mexico! Viva la independencia!.” Today, on the eve of independence, the President of Mexico appears on the balcony of the National Palace, rings the historic church bell and gives the cry. The festivities include: musicians, patriotic processions with flags and children dressed as patriotic heroes, dancing, costumes, masks, theatrics, ephemeral decorations, merry-making, and fireworks displays. In Teleloapan, Guerrero, home of famous devil mask maker, Fidel de la Fuente, there are processions and judging of devils. In a ,in Atotonilco el Grande, Hidalgo, the ride horses, rope steers and follow a tradition of attempting to catch a steer by its tail. In Mascota, Jalisco a promenade is held where the girls walk one way and the boys the other in an old fashioned custom of courtship. In the , in Mexico City, the largest celebration is held with parades, banners, colorful patriotic decorations, dignitaries and tremendous fireworks displays. These slides document these and other traditions associated with the celebration held in these various villages and towns.

A descriptive narrative of these slides is found on audiocassette #11 sides A and B.

A celebration of the patron Saint Matthew and the first fruits harvest. Zacualpan, Guerrero is known for its remarkable pre-Columbian style pottery. These slides document the musicians, dance, procession, food, religious folk art, ephemeral decorations, church, fireworks display, and other traditions associated with this festival. .

A descriptive narrative of these slides is found on audiocassette #11 side B.

A celebration of the patron Saint Michael tied with mythical tradition and the agricultural cycles. The patron saint’s feast day falls on 29 September, coinciding with the end of the mythical battle of conquest of the native groups of each area. It is also a first fruits festival, and in an ancient pre-Hispanic custom for protecting harvests and houses from evil spirits on this day, crosses are hung or placed in a variety of areas. The crosses remain in place throughout the year. In Huixtan, Chiapas, the people wear beautiful costumes indigenous to the area. In Aquilpa, Guerrero, women carry stone idols called , (pre-Columbian fertility fetishes), in procession. These slides document musicians, dances, costumes, processions, carnival rides, offerings, ephemeral decorations, churches, food, and other traditions associated with this festival as celebrated in these various villages and towns.

The descriptive narrative of these slides is found on audiocassette #11 side B.

This is a first fruits celebration, called the Festival of the Drums. The drum is the center of the festival and is played as a way to communicate with the deities. The have never been subjugated and maintain a separateness from Christianity, considering Jesus Christ a brother. These slides document the drumming, dancing, costumes, plant and crop offerings, ceremonial fires, ephemera (particularly the or god’s eye), ritual drinks and food, dignitaries and shamans, dancing, and other traditions associated with this celebration. The festival concludes with a dance performed by children.

The descriptive narrative of these slides is found on audiocassette #11 side B.

A celebration of patron Saint Francis of Assisi, known as a miracle worker and for his love of nature. In Apango, Guerrero, women dance will little clay bulls full of . Horsemen herd bulls through the town streets, and slaughter the animals. In addition, many drink the blood of the sacrificed animals. In Chietla, Puebla, a variety of dances are performed including: , and . In Real de Catorce, SLP, the and dance, and the pilgrims come to honor the saint and participate in a theatrical performance of good versus evil. In Magdalena Kino, Sonora the celebration of Padre Kino is synchretized with the Saint’s celebration. Pilgims form lines to pay homage to Padre San Francisco Xavier. Here, the dance is performed. In Maycova, Sonora a rodeo is held. In San Francisquito, Sonora, the the name for the festival is . In Tamulte de Sabanas, Tabasco, pilgrims arrive on decorated bicycles and folk art boats adorn the walls of the church. These slides document the music, dance, costumes, masks, procession, animal sacrifice, rodeos, food, offerings, ephemera, fireworks displays, and other traditions associated with these various villages and towns.

A descriptive narrative of these slides is found on audiocassettes #11 side A and #12 side B.

A religious celebration of the Virgin of the Rosary. Villa Hidalgo Yalalag, Oaxaca is located in the high-country of eastern Oaxaca. This festival is impressive because of the number and variety of dances it offers, such as: , and . These slides document the musicians, costumes, procession, ephemera, and other traditions associated with this celebration.

A descriptive narrative of these slides is found on audiocassette #12 side A.

A gathering of the indigenous for the purpose of performing the , a traditional dance. Celebrants gather in front of the mayordomia to dance. Dancers carry a rattle that is used in the performance. An integral part of this celebration is the preparation of meat to be served to the celebrants. These slides document the activities of this celebration.

A descriptive narrative of these slides is found on audiocassette #12 side A.

A pilgrimage to the shrine of Niño Fidencio, the healer. The annual fall celebration honors his death. The details of this festival mirror those found in the March 14 festival which honors his birth. The pilgrims gather at the tree. They circle the tree and then crawl, roll, or otherwise make their way up the avenue to the shrine. , (healers thought to have inherieted his healing powers), wear elaborate sateen robes and perform healings and offer blessings. Vendors sell sacred pomade, crosses and religious folk art. At this particular festival the slides document the activities of the pilgrimage, including the exorcism of a woman. dance.

A descriptive narrative of these slides is found on audiocassette #12 side B.

An important religious festival honoring the souls and/or spirits of dead. In ancient times the Indians held a month-long festival of as a reminder of the beauty and fleeting nature of life. The last day of their celebration fell on November 1. This was the same day as the Spanish festival called , when spirits of the dead were thought to return to earth. Today in Mexico , or , begins on October 31 and lasts through November 2. All manner of ephemeral decorations relating to death are created for the occasion. Families make careful preparations for the fiesta. Graves and tombstones are swept and cleaned. In their homes they set up altars with pictures of dead family members. Around these altars they place candles, flowers, incense, favorite foods an other ephemeral offerings. A traditional bread called is baked, often in human form. The festival is a time of processions featuring skeleton masks and other costumes representing death. Above all, the Day of the Dead is a time for families to visit cemeteries. They bring candles, offerings of food, drink, and bundles of , (marigolds - the flower of the dead). Families have picnics in the cemeteries. At night, candles glow as families keep watch beside the decorated graves communing with those buried there. Although the festival is centered on death, it is not an unhappy time. Rather, it is a time to connect the past and the future with the present. These slides document musicians, dances, costumes, masks, cemeteries, ephemeral grave decorations, household altars, church altars, families and individuals paying homage, merry-making, effigies, folk art, food, and other local traditions associated with these individual towns and villages.

A descriptive narrative of these slides is found on audiocassettes #12 side B, #13 sides A and B, #14 side A.

A celebration of the patron Saint Martin de Porres, a mulatto. He nursed the sick and was known for treating all people regardless of their race or status. He was instrumental in founding an orphanage, and took care of slaves brought from Africa. In San Juan Guichicovi, women form a procession to the church carrying large candles, and offerings of flowers. Pilgrims souls are cleansed by the rubbing of the candles. These slides document the musicians, dance, procession, offerings, blessings, ephemeral decorations and other traditions associated this festival.

A descriptive narrative of these slides is found on audiocassette #14 side A.

A wake for Vincente (Chente) Cohetero, known as the best pyrotechnic of the area. These slides document the activities of the wake, as well as, show examples of unfinished fireworks.

A descriptive narrative of these slides is found on audiocassette #14 side A and B.

A religious celebration and feast called the Conception of Mary arose in the Eastern Church in the seventh century. In the eleventh century it received its current name, the . Mary was full of grace and free of sin from the first moment of her existence. In Cardonal, Hidalgo the festivities are marked by decorated carpets made of colored sawdust and other ephemeral materials. In a night procession, the Virgin is feted with confetti. In Santa Maria Zacatepec, Oaxaca the is choreographed with great pageantry and continues over a period of two days. Elaborate costumes and masks are well represented, and the saints are beautifully dressed. In Juquila, Oaxaca, the Virgin of Juquila is venerated. The town of 4,500 receives 450,000 visitors for this festival. Pilgrims arrive via decorated trucks, bicycles, on foot and some on their knees to honor the Virgin. They wear clothes festooned with . Priests bless the crowd and the , or altar, that is crowded with examples of what blessings or favors pilgrims have asked for made out of mud and clay available at the site. These slides document musicians, dances, pageantry, costumes, masks, ephemeral decorations, folk art, processions, churches, fireworks construction and displays, and other traditions associated with these various villages and towns.

A descriptive narrative of these slides is found on audiocassette #14 side B.

A traditional ceremony honoring the Mother of the Ocean. According to belief, her spirit is imbued in a white rock off the shore of Nayarit. The indigenous people go to Isla del Rey, (Island of the King) to invoke her spirit, pray and make offerings. There is a ceremonial fire at which the , shaman of the culture, talks to the spirit about all that has happened that year in the village. He talks throughout the night appropriating all of the water for the coming year. A steer is sacrificed and butchered, early the next morning. The ceremony ends with the division of the meat among the participants. These slides document the activities associated with this ritual ceremony.

A descriptive narrative of these slides is found on audiocassette #15 side B.

A religious festival held every year to honor The Virgin of Guadalupe, patron saint of Mexico. She is also identified with the Aztec earth goddess and mother of humankind, . The feast in honor of Our Lady of Guadalupe goes back to the sixteenth century. Mary’s appearance to Juan Diego was a powerful reminder that Mary and the God who sent her accept all peoples. In the context of the sometimes rude and cruel treatment of the Indians by the Spaniards, the apparition was a rebuke to the Spaniards and an event of vast significance for the indigenous peoples. Millions today show their respect to her by making pilgrimages to the Basilica in La Villa de Guadalupe. According to legend, it is the place where Mary instructed Juan Diego that the bishop of Mexico was to build a chapel in her honor. Smaller celebrations take place in churches throughout Mexico. In the Cuidad de Mexico, La Villa de Guadalupe is a festival that draws enormous crowds. Dances from a wide variety of indigenous cultures are performed. Ephemera and religious art are plentiful. The photographer returned to this festival in four different years. These slides document the dance, pageantry, procession, costumes, ephemera, religious art, pilgrims and merry-making associated with this festival. In the smaller towns of Chiapas, Baborigami, Chihuahua, and Tulancingo, Hidalgo, San Blas, Nayarit, and Santa Maria Acapulco, SLP, there are typical dances, costumes, processions, and other traditions associated with these various villages and towns as documented by these slides.

A descriptive narrative of these slides is found on audiocassettes #14 side B, #15 side A and B, #16 side A.

A traditional barbeque in the style of the . These slides document the preparation and consumption of meat.

A descriptive narrative of these slides is found on audiocassette #16 side A.

A ritual and religious celebration. , flower gatherers, perform the yearly ritual of collecting bromeliads from the jungles of Chiapas in order to create two separate mangers as part of a celebration of the Nativity. Batches of blooming bromeliads are carried 30 miles down a mountain to the town of Chiapa de Corzo, where the are from. Homage is paid at the home where the Christ child is being kept. The little Christ is then taken in procession to the next location where it will rest. The flowers are taken to the church where they are blessed. Dancing, praying, and offerings are made. Two separate mangers for the little Christ are fashioned from the flowers. These slides document the activities occurring in the town of Navenchauc during this festival.

A descriptive narrative of these slides is found on audiocassette #16 side A.

A religious celebration beginning on December 16 and lasting nine days, through December 24. (inn or shelter) processions reenact the search of Mary and Joseph for lodging. In the town of San Pedro y Pablo Ayutla, Oaxaca the procession is theatrical as celebrants go house to house chanting to be let in. Beautiful music accompanies the procession. There is dancing and food prepared in the Mayordomia. These slides document the procession, dance, Mayordomia, household altars and effigies of Jesus and Mary that celebrants carry from house to house.

A descriptive narrative of these slides is found on audiocassette #16 side A.

A traditional agricultural competition and festival. This tradition dates back to colonial times, when missionaries taught natives how to cultivate radishes that reached extraordinary proportions. It began in a small Oaxaca city neighborhood, known as . The event commemorating radishes is held on the evening of December 23, in Oaxaca City’s main square, in front of the Government Palace. Diego Rivera is credited with making this festival famous. A great exhibition of figures made of radishes is on display. Figures of animals, humans, saints, trucks, and other characters are fashioned using this vegetable. Artists are rewarded for their ingenuity and skill. This creative competition has expanded to include artwork made with other vegetables, dried flowers, and corn husks. These slides document examples of the ephemeral art created from the vegetables, as well as, the Christmas Eve celebrations associated with the town of Oaxaca, Oaxaca. They include: typical costumes of the seven different Oaxaca regions, dance, procession, and ephemeral objects related to mangers.

A descriptive narrative of these slides is found on audiocassette #16 side A and B.

Christmas celebrations, some with ties to the agricultural planting cycles, particularly the planting of corn. In Chiapa de Corzo, Chiapas the prepare a manger in the cathedral and in the Mayordomo’s house using the harvested bromeliads (see ). Additional beautiful ephemeral artwork is fashioned from the bromeliads on December 8. In El Cerrito, Chiapas a house is constructed where corn is planted, it includes an altar with offerings of seeds and a cross. There is dancing and a fireworks display. In Francisco I. Madero, Chiapas, there is likewise a house constructed for the corn and a procession of women carrying the seeds for planting, (the house is opened on December 24). Offerings of seeds, herbs and candles are made at the altar. A manger is constructed using strings of flowers; bread is baked in human forms, and the little Christ is carried in procession from house to house. In the small and poor town of San Pedro Soteapan, Veracruz, a manger is fashioned completely out of poinsettia flowers. These slides document the procession, dance, construction, food, ephemera, offerings, churches, fireworks displays and other traditions associated with the celebrations in these various villages and towns.

A descriptive narrative of these slides is found on audiocassette #16 side B.

These non-festival slides include examples of the landscapes, architecture, villages and towns, ephemera, and indigenous peoples George O. Jackson, Jr. encountered on his travels across México to and from the various festivals he photographed. They are arranged alphabetically by states within the country of México.