iloveethnicities

[iloveethnicities]

Ethnicities:

Afro-Mexicans:

Festival de la Tercera Raíz;

Humility and modesty;

"¿Qué volá, compa? Aquí estamos echándole ganas.";

Yalitza Aparicio Martínez;

Afro-Bahamians —

[iloveethnicities]

In Afro-Bahamian folk medicine, massage with herbal oils is a therapeutic practice that blends physical healing with spiritual well-being, reflecting a deep connection to both African healing traditions and the Caribbean environment. This technique, called “oiling down” in local terminology, serves as a multifaceted treatment for a range of physical ailments, emotional imbalances, and spiritual disturbances. Rooted in the belief that the body, mind, and spirit are interconnected, massage with herbal oils is widely used by traditional healers to address muscle pain, joint issues, circulation problems, and energy blockages.

Massage with herbal oils in the Bahamas is influenced by the African healing traditions that were brought by enslaved people, blended with indigenous Caribbean knowledge and later influenced by European practices. In African culture, massage with oils derived from plants, seeds, and tree bark is a common approach to medicine, which has carried over and adapted in Caribbean societies. This practice has been preserved, modified, and passed down through generations, primarily in the form of oral tradition among family members and communities.

The primary uses of herbal oil massage in Afro-Bahamian medicine include the following:

Pain Relief and Muscle Relaxation: One of the most common applications of herbal oil massage is to relieve pain, especially in muscles and joints. This is frequently used for conditions like arthritis, sprains, and chronic back pain. The massage helps to relax tight muscles and alleviate stiffness, while the therapeutic properties of the herbs in the oil provide natural pain relief.

Circulation Improvement: Many herbal oils are believed to stimulate blood flow and enhance circulation. Improved circulation helps transport nutrients and oxygen to different parts of the body, which supports healing and general wellness. This is especially valuable in cases of inflammation, fatigue, or weakness.

Spiritual Cleansing and Protection: In Afro-Bahamian folk medicine, herbal oil massage often serves as a spiritual tool. Some plants, such as lemongrass, bay leaf, and basil, are thought to have protective qualities that can ward off negative energies or spirits. Massage with these oils, combined with prayer or incantations, is seen as a way to cleanse the body and aura, making it a holistic practice that attends to the physical, emotional, and spiritual levels.

Detoxification and Immune Support: Certain herbs have detoxifying properties, and massage can help eliminate toxins stored in muscles and tissues. For example, oils infused with neem, moringa, or fever grass (lemongrass) are believed to support the immune system and boost the body’s defenses.

The selection of herbs for these oils is rooted in both the healing properties associated with them and their availability on the islands. Commonly used herbs include:

— Lemongrass (Fever Grass): Known for its anti-inflammatory, antimicrobial, and stress-relieving properties, fever grass is frequently used in massages to relieve pain, tension, and infections.

— Neem: An herb with powerful antibacterial, anti-inflammatory, and pain-relieving properties, neem oil is often used in treating skin conditions and joint pains.

— Basil: Basil is believed to have calming and protective qualities, often used in spiritual cleanses as well as to soothe sore muscles.

— Bay Leaf: With a long history in spiritual and physical healing, bay leaf-infused oil is thought to help with respiratory and muscular issues and is also used in protective rituals.

— Peppermint: Known for its cooling and stimulating effects, peppermint oil is commonly used to relieve headaches, muscle pain, and tension.

— Coconut Oil: Serving as the base oil in many Afro-Bahamian herbal oil preparations, coconut oil is moisturizing and believed to have protective properties for the skin and spirit.

Preparation of the Herbal Oil: The process begins by infusing a carrier oil—usually coconut oil, olive oil, or castor oil—with herbs. This is typically done by slowly heating the oil with the herbs until the natural essences are extracted, then allowing the mixture to cool and settle. In some cases, the oil may be exposed to the sun for several days to enhance the infusion process naturally.

Ritual Preparation and Prayer: For many practitioners, the application of herbal oils includes a prayer or invocation, asking for healing or protection. This step aligns with the Afro-Bahamian belief that health encompasses spiritual well-being, and that invoking ancestral or spiritual support enhances the effectiveness of the treatment.

Application of the Oil: The healer applies the oil in a manner that varies depending on the condition being treated. For muscle pain, they may use a deep kneading technique, while in cases of tension or spiritual cleansing, lighter, circular motions may be used. The oil is applied in upward or downward strokes depending on whether energy is being "raised" or "drawn out" of the body.

Focus on Pressure Points: In many cases, specific pressure points, such as the temples, base of the neck, or certain areas on the back, are targeted. This method is thought to release energy blockages and promote relaxation. Traditional healers might also use a specific rhythm or pattern to facilitate energy flow, adapting their pressure and speed to the individual’s needs.

Accompanying Spiritual Elements: It’s common to burn incense or herbal smoke, such as from sage or bay leaves, during the massage. This is thought to enhance spiritual protection and cleanse the environment.

Practitioners of Afro-Bahamian folk medicine believe that herbal oil massage has numerous benefits:

— Physical Relief: It provides effective relief from physical discomforts, such as joint pain, sore muscles, and headaches. Many users report a sense of immediate relief and improved flexibility after a session.

— Relaxation and Stress Relief: The soothing nature of the massage, combined with the aroma of herbal oils, induces relaxation, helping with mental clarity and stress relief. For people dealing with anxiety or sadness, the spiritual aspects can bring comfort and emotional balance.

— Spiritual Cleansing: Afro-Bahamian culture places a strong emphasis on the role of spiritual energy in health. Many believe that herbal oil massage can remove “bad vibes” or negative influences that might be affecting one’s mood or fortune.

— Improved Immune Response: The herbs used in these oils are also valued for their immune-boosting properties, promoting resilience against infections and general illness.

Today, Afro-Bahamian herbal oil massage remains popular, especially in rural areas and among elders, though it has also gained a following among younger generations interested in traditional wellness practices. Herbal oil massage is not just seen as a physical remedy but as a cultural expression of Afro-Bahamian identity and spirituality. The practice reflects an integration of African medicinal knowledge and local Caribbean plants, creating a legacy that celebrates resilience and adaptation.

In recent years, as interest in natural and holistic health has grown globally, some Bahamian healers have started to offer workshops or herbal oil blends for sale, helping preserve and share these traditional methods.

[iloveethnicities]

Peas and Rice is a flavorful, satisfying staple in Bahamian cuisine. Traditionally made with pigeon peas, this dish combines rich, savory flavors and aromatic spices. It’s often paired with meats, seafood, or enjoyed on its own.

Ingredients

Pigeon Peas - 1 cup (canned or fresh) [If fresh, rinse and boil in water until tender; if using canned, drain and rinse.]

Rice - 1 ½ cups (typically long-grain white rice, though brown rice can be used for a nuttier flavor)

Salt Pork or Bacon - ½ cup, diced [Adds a savory, smoky base; smoked ham or salted beef can be used as alternatives.]

Onion - 1 medium, finely chopped

Bell Pepper - 1 (preferably green), finely chopped [Adds slight sweetness and crunch.]

Tomato - 1 large, diced [Brings tanginess and depth of flavor to the dish.]

Garlic - 2 cloves, minced [Provides aromatic depth and enhances the overall flavor.]

Coconut Milk - 1 cup [Adds richness and a subtle sweetness that balances the other flavors.]

Thyme - 1-2 sprigs, or 1 teaspoon dried [A key herb that infuses the rice with a fragrant, earthy flavor.]

Bay Leaf - 1 or 2 [Adds warmth and a subtle aromatic note to the dish.]

Scotch Bonnet Pepper - 1 whole, left uncut [For a mild kick, add whole; slice it open if you want more heat. It adds a fruity spiciness without overpowering.]

Chicken Broth - 2 cups [Adds a deeper flavor to the rice as it cooks. Water can be used if chicken broth is not available, though the flavor may be less rich.]

Salt and Black Pepper - To taste [Enhances and balances the flavors of all ingredients.]

Instructions

1. Render the Pork or Bacon

In a large pot or deep skillet over medium heat, add the diced salt pork or bacon. Allow it to cook slowly until the fat is rendered and the pork is crispy. Remove the pork pieces with a slotted spoon and set aside, leaving the fat in the pot for flavor.

2. Sauté the Aromatics

In the same pot with the pork fat, add the chopped onions, bell pepper, and garlic. Sauté until the onions are translucent and fragrant, about 3-5 minutes. Stir occasionally to prevent burning.

3. Add Tomatoes and Peas

Add the diced tomato to the pot and cook until it starts to break down and meld with the other ingredients. Then, add the pigeon peas and stir to coat them with the flavors in the pot.

4. Incorporate the Coconut Milk and Broth

Pour in the coconut milk, chicken broth, and stir well. The coconut milk adds a creaminess and a gentle sweetness, balancing the salty, smoky flavors.

5. Season and Simmer

Add the thyme sprigs, bay leaf, and the whole Scotch bonnet pepper to the pot. Season with salt and black pepper. Bring the mixture to a simmer, allowing the flavors to meld for a few minutes.

6. Add the Rice

Rinse the rice in cold water, then add it to the pot, stirring gently to ensure the grains are well-mixed with the liquid. Cover the pot, reduce the heat to low, and let the rice cook for about 20-25 minutes, or until the rice is tender and all liquid is absorbed. Do not stir during this time to prevent the rice from becoming mushy.

7. Check for Doneness and Adjust Seasoning

After 20-25 minutes, remove the lid and check if the rice is cooked. If there’s still liquid left, let it simmer uncovered until absorbed. Taste and adjust the seasoning with more salt or pepper if necessary. Remove the Scotch bonnet pepper, thyme sprigs, and bay leaf before serving.

8. Garnish and Serve

Fluff the rice with a fork to separate the grains. Top with the crispy pork pieces and garnish with chopped green onions or a sprinkle of fresh thyme if desired. Serve hot as a main or side dish.

Tips

Adding More Heat: If you like it spicy, slice the Scotch bonnet pepper or add a pinch of cayenne pepper.

Substitute for Pigeon Peas: If pigeon peas aren’t available, black-eyed peas are a good alternative.

Leftovers: Peas and rice often tastes even better the next day, as the flavors continue to meld.

[iloveethnicities]

Afro-Bahamians are all involved in tourism.

The perception that Afro-Bahamians are primarily or exclusively involved in the tourism industry is a stereotype that fails to capture the rich diversity of roles they occupy across the Bahamas’ social and economic landscape. While it is true that tourism plays a major role in the Bahamian economy—contributing nearly half of the country’s GDP and employing a significant portion of the workforce—Afro-Bahamians are not limited to this sector. The breadth and depth of their contributions span industries as diverse as education, government, healthcare, finance, agriculture, technology, and the arts, demonstrating the multifaceted nature of their involvement in Bahamian society.

In the field of business, many Afro-Bahamians are successful entrepreneurs who own and operate companies in sectors such as real estate, retail, consulting, and manufacturing. They contribute to economic growth by creating jobs, developing new markets, and driving local innovation. Afro-Bahamian business leaders often play an instrumental role in initiatives to support small businesses and foster economic independence, helping to reduce reliance on tourism by expanding the economic base. This entrepreneurial spirit, rooted in resilience and adaptability, reflects a long history of Afro-Bahamians cultivating self-sufficiency and building enterprises within their communities.

In healthcare, Afro-Bahamians serve as doctors, nurses, specialists, administrators, and public health officials who are essential to the well-being of the nation. They work across both urban and rural areas, bringing healthcare access to communities throughout the islands. Afro-Bahamian medical professionals not only deliver quality care but also engage in health education, preventative care, and public health initiatives that address issues such as diabetes, hypertension, and other health challenges affecting Bahamian communities. These contributions are vital to maintaining public health infrastructure and ensuring the long-term well-being of the population.

Education is another sector where Afro-Bahamians have made significant strides. Afro-Bahamian educators, from teachers to professors, school administrators, and policymakers, are dedicated to enhancing educational opportunities for young Bahamians. Their efforts have been instrumental in raising educational standards, developing culturally relevant curricula, and expanding access to education. Furthermore, many Afro-Bahamian academics and researchers contribute to the study of Bahamian history, culture, and social issues, enriching the intellectual landscape of the nation. These contributions empower the next generation, foster national pride, and challenge misconceptions by educating the public on the depth and diversity of Bahamian culture.

Government and public service are also fields in which Afro-Bahamians have historically played leading roles. Many Afro-Bahamians hold key positions in government as ministers, diplomats, civil servants, and policy advisors. They work to shape policies that address issues such as social equity, environmental sustainability, and economic development, advocating for the interests of all Bahamians. Through public service, Afro-Bahamians have helped guide the Bahamas through significant milestones, from independence to contemporary governance challenges. Their leadership has been essential to fostering a political landscape that represents and supports the diverse needs of Bahamian citizens.

In recent years, Afro-Bahamians have also made significant inroads in technology and innovation. The growth of digital technology, e-commerce, and tech startups in the Bahamas has been bolstered by Afro-Bahamian entrepreneurs and innovators who see the potential for technology to diversify the economy. Through their work, they are expanding the nation’s presence in the global digital economy, creating high-skill jobs, and promoting technological literacy. These advancements help reduce the country's reliance on tourism by opening up new avenues for economic growth and demonstrating that the Bahamas can compete in technology and innovation on a global scale.

The arts, culture, and entertainment sectors also showcase the contributions of Afro-Bahamians, who are celebrated worldwide for their creativity in music, dance, visual arts, literature, and film. Afro-Bahamian artists often draw on their heritage to create works that reflect the struggles, triumphs, and spirit of the Bahamian people, contributing to a vibrant cultural identity that extends beyond the Bahamas. The world-renowned Junkanoo festival, a traditional Bahamian celebration rooted in Afro-Bahamian culture, exemplifies the nation’s unique cultural heritage and continues to attract global recognition. Afro-Bahamian writers, musicians, and performers frequently explore themes of identity, resilience, and history, helping to define and share Bahamian culture far beyond its borders.

In essence, Afro-Bahamians play integral roles in virtually every sector of Bahamian society. Their contributions go far beyond tourism, encompassing leadership, innovation, and expertise that shape the nation’s identity and economic future. Dispelling the myth that Afro-Bahamians are confined to tourism not only acknowledges these achievements but also honors the diversity, resilience, and dedication that Afro-Bahamians bring to their communities and country. By recognizing these contributions, we gain a fuller, more accurate understanding of Afro-Bahamians’ impact and the breadth of Bahamian culture and society as a whole.

[iloveethnicities]

Today is Poland's independence day! Congratulate Poles, Polesia's Belarusians, Gorals, Kashubians, Lipka Tatars, Podlaskie's Lithuanians, Podlashuks, Masovians, Bambers, Kurpies, Łowiczans, Masurians, Międzyrzec Boyars, Poborzans, Podlachians, Greater Polish, Kaliszans, Kuyavians, Kuyavian Borowiaks, Taśtaks, Lesser Polish, Cracovians, Lasovians, Lublinians, Sącz Lachs, Sandomierzans, Kociewians, Łęczycans, Polish Uplanders, Sieradzans, Borderlands Poles, Bug River Poles, Tuchola Borowians, Kocievians, Dolinians, Warmians, Poleshuks, Rusyns, Silesians, Sorbs, Tutejszy, Transcarpathia's Ukrainians, Vilamovians.

Also Polish Armenians, Polish Belarusians, Polish Georgians, Polish Jews, Polish Lithuanians, Polish Roma, Polish Ukrainians.

And Polish Americans, Polish Brazilians, German Poles, Polish Canadians, Icelandic Poles, Swedish Poles, French Poles, Armenian Poles, British Poles, Polish Argentinians, Belarusian Poles, Russian Poles, Polish Australians, Lithuanian Poles, Ukrainian Poles, Irish Poles, Norwegian Poles.

Happy Independence Day of the Republic of Poland!

[iloveethnicities]

Afro-Bahamians are a vibrant and integral part of the Bahamas' cultural and historical landscape. They are the descendants of Africans who were brought to the islands during the transatlantic slave trade, as well as free Africans who migrated to the region. Today, Afro-Bahamians make up the majority of the population of the Bahamas and are a driving force behind the nation’s cultural, social, and economic life. This demographic group has played a central role in shaping the Bahamas’ distinctive identity, from its traditional music, dance, cuisine, and crafts to its religious practices and social customs.

Afro-Bahamians trace their origins primarily to West Africa, where millions of Africans were forcibly transported to the Caribbean and Americas between the 16th and 19th centuries. The Bahamas became a British colony in 1718, which brought with it an increase in the importation of enslaved Africans. While the islands’ initial European settlers were small in number and primarily pirates and traders, by the late 18th century, the British began to establish plantations, and the islands became a site of intense slave labor. However, compared to other Caribbean nations, the Bahamas had fewer plantations and less intensive agricultural development, which somewhat affected the social dynamics of the enslaved population.

The abolition of the slave trade in 1807 and the emancipation of enslaved people across the British Empire in 1834 marked significant turning points for Afro-Bahamians. After emancipation, many formerly enslaved Afro-Bahamians established free communities, creating a distinctive Afro-Bahamian society and culture. Over time, Afro-Bahamians became skilled fishermen, farmers, artisans, and, later, professionals in various sectors as the country transitioned into a more diversified economy.

A significant wave of Black immigrants arrived in the Bahamas during the 19th century as well, when freed Africans from the United States and other Caribbean nations, particularly Haitians, Cubans, and Jamaicans, settled in the Bahamas. These immigrants helped to diversify and enrich the Afro-Bahamian culture by adding their own languages, customs, and cultural practices.

English is the official language of the Bahamas, but Afro-Bahamians have developed their own distinct dialect known as Bahamian Creole or Bahamian English. Bahamian Creole is marked by African influences, mixed with English vocabulary and syntax, and carries unique idioms and expressions that reflect Afro-Bahamian life. This Creole reflects both the resilience and adaptability of Afro-Bahamians, who have maintained elements of African linguistic heritage while adapting to European languages.

The Afro-Bahamian identity is also shaped by a strong sense of community and an emphasis on kinship. Family structures are often extended, and intergenerational bonds are highly valued. Afro-Bahamians frequently emphasize family reputation, community support, and respect for elders, with these values reinforced in cultural practices, festivals, and everyday interactions.

Religion is a central aspect of Afro-Bahamian culture, and the majority of Afro-Bahamians identify as Christians, particularly in denominations like Baptist, Anglican, and Pentecostal churches. Afro-Bahamian churches have their unique worship styles that incorporate vibrant music, call-and-response singing, and emotional expression during services, reflecting African religious traditions and practices. Many Afro-Bahamians engage in all-night prayer meetings, often called “watch nights,” as well as revival and testimonial services that highlight community solidarity and spiritual resilience.

Beyond Christianity, some Afro-Bahamians also retain African-derived spiritual practices and beliefs. Elements of Obeah, a form of African-rooted spirituality, exist within Bahamian society. Although officially discouraged and often misunderstood, Obeah encompasses healing practices, folk medicine, and a deep understanding of nature. This spiritual heritage is sometimes practiced in secrecy but remains a part of Afro-Bahamian cultural memory.

Afro-Bahamians are the heart of Bahamian culture, with their unique contributions in music, dance, cuisine, and festivals. Perhaps the most iconic aspect of Afro-Bahamian culture is Junkanoo, a vibrant and colorful street parade featuring elaborate costumes, rhythmic music, and choreographed dancing. Junkanoo’s origins are deeply rooted in African cultural practices, emerging as a form of expression among enslaved Africans who celebrated their temporary freedom during the Christmas season. Today, Junkanoo is held annually during Christmas and New Year’s, with its music driven by goatskin drums, brass instruments, whistles, and cowbells, creating a highly energetic atmosphere. The costumes, which take months to design and assemble, are typically made from crepe paper and cardboard, with intricate patterns inspired by both African and Caribbean motifs.

Music is also central to Afro-Bahamian culture, with genres such as rake-and-scrape, Goombay, and calypso all playing significant roles in the musical landscape. Rake-and-scrape, in particular, is a Bahamian folk music genre that originated in the Afro-Bahamian community. Played with simple instruments like the saw, drums, and accordion, it is known for its syncopated rhythms and themes of everyday life, love, and hardship. These music genres have become anthems of Bahamian life and have influenced regional Caribbean music and even international pop and reggae.

Afro-Bahamian cuisine is an equally important cultural marker. Afro-Bahamian dishes are often a fusion of African, Caribbean, and British flavors, featuring ingredients such as conch, fish, peas, and rice. Popular dishes include conch salad, cracked conch, peas and rice, and guava duff, a dessert made from guava fruit wrapped in dough. The use of spices and cooking techniques reflects African culinary traditions adapted to the island’s available resources, creating a distinct flavor profile that is integral to Bahamian identity.

Afro-Bahamians have played a critical role in the Bahamas’ social and political spheres, especially as the country moved toward independence from British colonial rule in 1973. Historically, Afro-Bahamians faced social and economic discrimination, with political and economic power concentrated in the hands of the white minority. However, with the growth of the Black Bahamian middle class and increased education opportunities, Afro-Bahamians began to demand equal rights and political representation.

In 1953, the Progressive Liberal Party (PLP) was founded, becoming the first major political party in the Bahamas and a vehicle for Afro-Bahamian empowerment. The PLP advocated for equal rights, improved working conditions, and economic opportunities for Afro-Bahamians. The party was instrumental in leading the Bahamas to independence, with Sir Lynden Pindling, an Afro-Bahamian, becoming the first Prime Minister of an independent Bahamas. The PLP’s leadership marked a new era in Bahamian politics, with policies aimed at empowering the Afro-Bahamian community and promoting national unity.

Today, Afro-Bahamians continue to shape the political landscape of the Bahamas, holding positions in government, business, and civil society. Issues such as education reform, economic empowerment, and social equality remain central to Afro-Bahamian leaders’ agendas, and they have had considerable success in addressing these issues. Afro-Bahamians remain active in advocating for fair wages, affordable housing, and healthcare access, all crucial to improving the quality of life across Bahamian society.

Despite their progress, Afro-Bahamians continue to face challenges in contemporary society. Economic disparities persist, with a significant portion of the Afro-Bahamian population engaged in low-income or seasonal jobs, often in the tourism sector. Limited access to higher education and disparities in wealth distribution pose challenges for many Afro-Bahamians seeking to improve their economic standing. Furthermore, some communities struggle with crime, lack of infrastructure, and limited resources, which reflect broader social and economic issues impacting Afro-Bahamians.

In recent years, a movement to reconnect with African heritage has emerged within the Afro-Bahamian community, encouraging younger generations to learn about African history and reclaim elements of their cultural identity. Educational programs, cultural festivals, and organizations dedicated to African heritage have become popular, helping foster a sense of pride and identity among Afro-Bahamians.

The future of Afro-Bahamians is closely tied to the overall trajectory of the Bahamas as it navigates globalization, tourism dependency, and social change. As Afro-Bahamians continue to advocate for better opportunities, cultural preservation, and economic stability, they remain a central and resilient part of the Bahamas’ national identity. Their contributions, both past and present, are celebrated as vital to the spirit, strength, and vibrancy of Bahamian culture.

Afro-Bahamians are all involved in tourism

Peas and Rice

Massage With Herbal Oils

[iloveethnicities]

Yalitza Aparicio Martínez is an acclaimed Mexican actress, educator, and activist, best known for her powerful portrayal of Cleo, an indigenous domestic worker, in Alfonso Cuarón’s 2018 film Roma. Born on December 11, 1993, in Tlaxiaco, a small town in the state of Oaxaca, Aparicio comes from an indigenous Mixtec family and was raised in a community where indigenous culture and languages are an integral part of daily life. Her mother is of Triqui descent, another indigenous group from the region, and Aparicio herself is fluent in Mixtec, her mother tongue. This connection to her indigenous roots has been central to her identity, shaping her advocacy and public image.

Growing up in a marginalized region of Oaxaca, Aparicio faced the kinds of challenges common among indigenous communities in Mexico, including economic hardship and social stigma. Her initial career path was in education, a respected and vital profession within her community, where she trained as a preschool teacher. Teaching young children was a fitting path for her, given her empathy, patience, and passion for cultural preservation. Although she had never trained in or dreamed of pursuing acting, her life took a transformative turn in 2016 when she was encouraged to audition for Roma, a project that was then largely kept secret. Despite her lack of acting experience, Aparicio’s natural expressiveness and her cultural background aligned well with Cuarón’s vision for the film, leading her to be cast in the lead role.

Roma is a semi-autobiographical film based on Cuarón's own upbringing in Mexico City, and it tells the story of Cleo, a Mixtec domestic worker who works for a middle-class family in 1970s Mexico. The film’s story provides a deep examination of class, race, and indigenous identity within Mexican society. Aparicio’s performance was both restrained and evocative, embodying the quiet strength, resilience, and dignity of a woman who navigates systemic inequality while caring for her employers' family.

Her portrayal of Cleo was met with universal acclaim. Critics praised Aparicio for bringing authenticity to the role, with her performance celebrated for its nuance, empathy, and emotional depth. The film premiered at the Venice International Film Festival in August 2018, where it won the Golden Lion, the festival's highest award. Aparicio’s role soon made her a household name, not only in Mexico but internationally.

Aparicio made history as the first indigenous Mexican actress and the second Mexican woman to be nominated for the Academy Award for Best Actress, following Salma Hayek’s nomination for Frida (2002). Her nomination was monumental, not only because it highlighted indigenous talent in a global arena but also because it challenged the predominantly Eurocentric standards of beauty and success in the entertainment industry. Aparicio’s nomination sparked widespread discussion about race, class, and representation within Mexican and Hollywood cinema.

Despite some criticisms within Mexico from individuals who dismissed her achievements due to her lack of formal acting training, Aparicio's nomination was celebrated as a landmark for the indigenous community. Many people viewed her success as a beacon of progress in a society where indigenous communities have long faced marginalization.

Following her success in Roma, Aparicio became an influential figure for indigenous rights, racial equity, and women’s empowerment. She was named a UNESCO Goodwill Ambassador for Indigenous Peoples, using her platform to promote the preservation of indigenous languages and cultures. Aparicio’s advocacy emphasizes not only the importance of cultural pride but also the need for systemic changes to address historical injustices and discrimination against indigenous people in Mexico and beyond.

She has been outspoken about her experiences with discrimination, sharing that even after her Oscar nomination, she continued to face racism and classism, both in Mexico and internationally. Aparicio has been an advocate for better representation of indigenous people in media, calling for a more inclusive portrayal of indigenous narratives in film, television, and other storytelling platforms. She often speaks about the need for authenticity in such portrayals, advocating for indigenous actors to play indigenous characters, a stance that is part of a broader movement toward decolonizing the media.

After Roma, Aparicio continued to explore acting opportunities while balancing her advocacy work. In 2019, she was featured on the cover of Vogue México, making history as the first indigenous woman to appear on the cover of the magazine. The cover sparked discussions on beauty standards and the representation of indigenous women in fashion and media, an industry where Eurocentric beauty standards have traditionally prevailed.

Aparicio has since appeared in a few short films and participated in numerous projects focused on social causes, including a docuseries, Peace Peace Now Now, which highlights stories of women who have survived various forms of violence. Additionally, she has used her platform to speak out on behalf of domestic workers’ rights, supporting legislative efforts in Mexico to provide labor protections for domestic workers, many of whom come from indigenous backgrounds.

Yalitza Aparicio’s emergence as a global figure has had a profound impact on Mexican society and the representation of indigenous people in the media. Her success has helped to challenge entrenched stereotypes and inspire a new generation of indigenous actors and activists. Aparicio has opened conversations on the importance of intersectionality, examining how factors such as gender, ethnicity, and socioeconomic status shape people’s lives and opportunities.

In a world where indigenous voices are often sidelined, Aparicio stands as a symbol of resilience, cultural pride, and change. Her journey from a small town in Oaxaca to the Oscar stage embodies a narrative of possibility and empowerment that resonates with marginalized communities worldwide. Through her ongoing work, Aparicio is not only a celebrated actress but also a prominent advocate for indigenous rights and representation, continuously using her influence to fight for a more inclusive and equitable society.

[iloveethnicities]

"¿Qué volá, compa? Aquí estamos echándole ganas."

"What's up, friend? We're here giving it our best."

Lexical Analysis

¿Qué volá?

This phrase, particularly volá, is a colloquial expression that likely originates from Afro-Caribbean Spanish, especially Cuban Spanish. In Caribbean Spanish, volá is a variant of volar (to fly) but serves as an idiomatic expression meaning "What's up?" or "What's going on?"

The use of qué as an interrogative reflects standard Spanish sentence formation, but volá as an expression shows the influence of Cuban and Afro-Caribbean colloquial language.

Compa

Compa is a shortened form of compadre, which originally means "co-father" (a relationship between a father and his child’s godfather), but in colloquial use across Latin America, it has come to mean "buddy" or "friend."

Compa is common in Mexican Spanish and serves as a term of endearment or camaraderie, creating an informal, friendly tone in the phrase.

Aquí estamos echándole ganas

Aquí estamos (literally, "here we are") is a common structure in conversational Spanish, often used to imply "we’re here, present, and enduring."

Echándole ganas is a colloquial Mexican expression meaning "putting effort into it" or "pushing through."

— Echándole comes from the verb echar (to throw or put), conjugated in the gerund form, creating echando (throwing).

— The construction le ganas adds a colloquial meaning: "giving it effort" or "giving it all we’ve got."

— The phrase as a whole implies perseverance or resilience, a common value expressed in Mexican Spanish.

Morphological Analysis

¿Qué volá?

The phrase is a simple question using the interrogative qué (what). In standard Spanish, we might expect ¿Qué pasa? or ¿Qué tal? but volá provides a colloquial and cultural twist. The omission of additional elements, such as auxiliary verbs, makes it a compressed, efficient form typical of spoken language.

Compa

As a contraction of compadre, compa is an example of syllabic shortening. This morphological change reflects informal, rapid speech patterns and closeness in the relationship between speakers.

Echándole ganas

This is a pronominal construction with le as an indirect object pronoun that doesn’t directly translate into English but helps convey emphasis in Spanish.

Ganas (desire or effort) is a noun that, in this context, is colloquially paired with echar to create a unique phrase with an implied meaning. The combination echar + ganas forms a multi-word expression that cannot be directly translated word-for-word.

Syntactic Analysis

The sentence structure follows an informal conversational syntax common in Latin American Spanish. The first clause, ¿Qué volá, compa?, is a separate interrogative with a direct address to compa (friend).

The second clause, Aquí estamos echándole ganas, is declarative, using aquí estamos as an introductory phrase indicating the speaker’s presence and state. This clause also has the structure estar + gerund (estamos echándole), which is typical in Spanish for ongoing actions.

There is no explicit subject pronoun (e.g., nosotros/we), as it is implied by estamos (we are), consistent with the Spanish preference for dropping subject pronouns when they are not needed for clarity.

Sociolinguistic Analysis

¿Qué volá? is commonly associated with Afro-Cuban and Caribbean Spanish, marking an Afro-Caribbean influence, even though this phrase is also understood in Mexico, particularly in Afro-Mexican communities along the Costa Chica. Its use can signal camaraderie and familiarity, often reserved for close friends or peers.

Terms like compa help to create solidarity and equality among speakers. In informal, culturally rich communities, addressing someone with compa indicates a sense of closeness and shared experience.

Echándole ganas is a distinctly Mexican idiomatic expression reflecting cultural values of perseverance and optimism. It underscores the determination of the speaker to continue putting in effort despite challenges, a sentiment often embraced and celebrated in Mexican communities, including Afro-Mexican areas.

Pragmatic and Semantic Analysis

Pragmatically, this phrase serves as a friendly check-in, expressing care and solidarity, but it also implicitly communicates resilience. The question ¿Qué volá? signals a casual inquiry into the listener's well-being, while the response Aquí estamos echándole ganas reassures the listener that the speaker is enduring and persevering.

Semantically, the phrase combines common and colloquial elements from both Afro-Caribbean and Mexican Spanish, showing how language evolves through cultural interactions and shared experiences.

The phrase “¿Qué volá, compa? Aquí estamos echándole ganas” is a rich linguistic blend that reflects the Afro-Mexican community’s historical and cultural connections to the broader Afro-Caribbean world while maintaining a distinctly Mexican flavor through phrases like echándole ganas. It represents a shared identity, informal camaraderie, and resilience, with each word choice carrying layers of social and cultural meaning.

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Humility and modesty are essential elements of Afro-Mexican culture, deeply woven into daily conduct, social norms, and traditions. The Afro-Mexican community, largely concentrated in the Costa Chica regions of Guerrero and Oaxaca, as well as parts of Veracruz, has a rich history shaped by African, Indigenous, and Spanish influences. This unique cultural mix has cultivated values that emphasize humility, respect for community, and a sense of interconnectedness with others and nature.

Humility in Afro-Mexican culture often revolves around the principle of “collectivism” over “individualism,” which means prioritizing the needs of the community or family over self-centered pursuits. In Afro-Mexican communities, this value is reflected in how people interact with one another, placing collective welfare above individual gain. This focus on the community manifests in social events, daily interactions, and the division of resources. Afro-Mexicans are known for sharing what little they may have, as generosity and care for one’s neighbor are considered part of being humble and grounded.

Additionally, Afro-Mexican humility is deeply rooted in the ancestral African customs passed down through generations, such as the practice of acknowledging one’s limitations and showing respect toward those who have more experience or wisdom, often elders. There’s a widespread understanding that one should approach life without pride or arrogance, instead valuing one’s contributions as part of a greater whole. This worldview influences not only individual conduct but also the approach to work, social hierarchy, and even personal achievements.

Modesty is another deeply embedded value within Afro-Mexican culture, affecting both personal presentation and interpersonal relationships. Afro-Mexicans often demonstrate modesty in various aspects of life, including dress, speech, and behavior. Traditional attire in Afro-Mexican communities is modest and functional, with clothing that reflects respect for one’s culture and avoids drawing unnecessary attention. While brightly colored garments are sometimes worn for special occasions, they are also connected to celebrations of cultural identity and are viewed as expressions of cultural pride rather than personal display.

Modesty is also evident in language and communication style. Afro-Mexicans are often cautious about boasting or claiming superior knowledge in social settings, instead fostering an environment of humility and openness. A cultural expectation exists that individuals should not elevate themselves above others, as this can be seen as disrespectful. Even in the case of personal achievements, Afro-Mexicans may avoid publicly emphasizing their successes to prevent appearing arrogant. For example, if someone excels in a skill or talent, they might acknowledge it with gratitude rather than boasting about their abilities, in line with the community’s preference for modest conduct.

Afro-Mexican festivals and celebrations, such as the annual Dance of the Devils (Danza de los Diablos), reveal the integration of humility and modesty into communal expressions of culture. This traditional dance, which honors African ancestors, shows how individual and collective roles blend in Afro-Mexican celebrations. Performers in the Dance of the Devils wear costumes and masks that obscure their personal identities, emphasizing the collective over the individual. This anonymity allows the participants to express their cultural heritage without seeking personal recognition, underscoring a shared legacy rather than an individual performance.

In this context, humility is not only a personal virtue but also a collective ethos. Participants show reverence to their ancestors, celebrating them with a sense of devotion and respect rather than using the event as a platform for personal gain. The humility in these ceremonies is further demonstrated through gratitude and respect toward both the ancestors and the community, with participants recognizing their place in a long continuum of cultural heritage and values.

Respecting and honoring elders is a central aspect of Afro-Mexican humility and modesty. Afro-Mexican culture places high importance on listening to elders and valuing their wisdom, as they are viewed as the keepers of cultural traditions, folklore, and family history. Younger generations are taught to show humility in the presence of elders by listening attentively, addressing them with respect, and considering their counsel as invaluable. This modesty in deferring to elders reflects a deep respect for experience, which is rooted in the African traditions carried through generations in Afro-Mexican communities.

In many Afro-Mexican households, it is common to observe rituals of respect when interacting with older family members, such as avoiding direct eye contact as a sign of humility and speaking in gentle tones. There is also a shared expectation that elders should receive preferential treatment in social settings, such as during meals or community events, where they are often served first. These behaviors demonstrate both humility and modesty, as younger individuals are encouraged to take a step back and allow their elders to have a prominent place in the family and community.

Religious beliefs in Afro-Mexican communities are also tied to humility and modesty, especially in regions where Catholicism, African spirituality, and Indigenous beliefs converge. Many Afro-Mexicans are devout Catholics, and their approach to faith often includes practices that emphasize humility, such as attending mass regularly, participating in communal prayers, and observing traditional saints’ days without the extravagance that might be seen in other settings. Religious observance is usually approached with reverence, modesty, and a focus on honoring God or spiritual beings rather than oneself.

Additionally, in some communities, African-inspired spiritual practices still hold significance, such as the belief in ancestral spirits. These practices emphasize humility by encouraging individuals to maintain a respectful and modest relationship with the spiritual world. Offerings to ancestors, for example, are made in a spirit of gratitude rather than for personal gain, and humility is seen as essential in connecting with these spirits. This reverence extends to how people approach nature, often seen as sacred or as an extension of the ancestral world, further instilling a sense of humility in daily actions.

While Afro-Mexican communities face challenges such as economic hardship, migration, and social marginalization, humility and modesty remain crucial to cultural preservation. Afro-Mexicans often view these values as protective measures, enabling the community to stay resilient and unified. Many Afro-Mexican organizations today advocate for cultural pride while emphasizing humility, as they believe that these values are central to community cohesion and identity.

Younger Afro-Mexicans who migrate to urban areas, where individualism may be more pronounced, often struggle with maintaining these values in environments that prioritize personal success and recognition. Nonetheless, Afro-Mexican communities actively work to pass down these traditions through family education, festivals, and community gatherings, reinforcing the importance of humility and modesty as intrinsic cultural values.

Humility and modesty are not just personal virtues in Afro-Mexican culture; they are foundational pillars that support social harmony, cultural preservation, and spiritual connection. These values manifest in a variety of ways, from daily conduct to community celebrations and intergenerational relationships, reinforcing a shared sense of responsibility and respect. Despite external challenges, Afro-Mexicans continue to uphold these values as core aspects of their identity, seeing them as essential to their cultural legacy and collective well-being.

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The Festival de la Tercera Raíz (Third Root Festival) is a vibrant celebration in Mexico that honors Afro-Mexican heritage, recognizing and elevating the unique cultural, historical, and social contributions of Afro-descendant communities in the country. Primarily celebrated in the coastal regions of Guerrero, Oaxaca, and Veracruz, the festival brings together traditional music, dance, food, art, and spiritual practices in a rich tapestry of Afro-Mexican identity and resilience. It underscores the legacy of African influence in Mexico—often overlooked in mainstream historical narratives—paying homage to the "third root" of Mexican heritage, alongside the Spanish and Indigenous influences.

The name "Tercera Raíz" (Third Root) reflects the recognition of African roots as an essential component of Mexican heritage. While Indigenous and European (Spanish) roots are well-known, the African heritage that arrived with the transatlantic slave trade in the 16th century has often been overlooked. During this era, enslaved Africans were brought to New Spain (now Mexico), predominantly working in the sugarcane plantations, mines, and alongside Indigenous laborers in various regions. Over time, African, Indigenous, and Spanish cultures intermingled, forming a rich and unique cultural synthesis that shaped the identity of Afro-Mexican communities.

The festival was developed as part of a broader movement to increase visibility and acknowledgment of Afro-Mexican culture, which had long been marginalized in Mexican society. Recognition of Afro-Mexican communities gained momentum especially in the late 20th and early 21st centuries, as these communities advocated for the preservation and acknowledgment of their heritage. The festival plays a crucial role in affirming Afro-Mexican identity, celebrating their unique cultural practices, and educating the broader public about the African presence in Mexican history.

Although not confined to a single location, the Third Root Festival is most prominently celebrated in the Costa Chica region, which spans parts of Guerrero and Oaxaca. This area has historically high populations of Afro-Mexican communities, who have preserved African-influenced customs and traditions over generations. Veracruz, another coastal state with a strong Afro-Mexican presence, also hosts the festival and events to honor Afro-Mexican heritage.

The festival generally takes place during special cultural and commemorative dates, often overlapping with Mexico’s national celebrations or other important Afro-diasporic celebrations. In recent years, it has often been held around the International Day of Afro-Latin, Afro-Caribbean, and Diaspora Women (July 25) and Black History Month (February). However, it is celebrated year-round in various forms in different communities, depending on local traditions and scheduling.

The Festival de la Tercera Raíz incorporates a multitude of cultural expressions, reflecting the African, Indigenous, and Spanish influences that define Afro-Mexican heritage. The festivities highlight music, dance, food, art, religious rituals, and oral traditions, showcasing the distinct cultural identity of Afro-Mexican communities.

— Music and Dance: Traditional Afro-Mexican music and dance are central to the festival. One of the most iconic forms is La Danza de los Diablos (The Dance of the Devils), performed in Guerrero and Oaxaca. In this dance, participants wear devil masks adorned with horns and often move to the beat of drums and marimbas, instruments with African origins. This dance, with its intense rhythms and symbolic masks, is thought to represent the struggles and resilience of African slaves who resisted and survived their conditions. It also includes son jarocho in Veracruz, a musical style characterized by the use of string instruments like the jarana, requinto, and marimbol that blend African, Indigenous, and Spanish influences.

— Cuisine: Afro-Mexican culinary traditions are celebrated through dishes that blend African, Indigenous, and Spanish ingredients and techniques. Dishes often feature plantains, yams, coconut, corn, and a variety of seafood, reflecting both African culinary heritage and local resources. Popular dishes include tostadas de camarón (shrimp tostadas) and pescado a la talla (a grilled fish dish) in coastal areas. Food not only serves as nourishment but also as a medium through which Afro-Mexican heritage is passed down, with recipes and cooking techniques often preserved within families for generations.

— Art and Handicrafts: Art forms are another vibrant component of the festival. Artisans showcase crafts such as woven goods, pottery, and sculpture that reflect Afro-Mexican aesthetics and iconography. Many pieces include symbols and imagery from African cosmologies, such as representations of animals or elements believed to carry spiritual significance. The visual arts in the Third Root Festival offer a means for Afro-Mexicans to celebrate their heritage, create connections to ancestral African lands, and express pride in their communities.

— Spiritual and Religious Practices: Spirituality also plays a significant role in the festival. While many Afro-Mexicans are Catholic, their religious practices often incorporate elements of African spirituality and local Indigenous customs. For instance, some communities maintain African-based spiritual practices such as honoring ancestors, engaging in ceremonial drumming, and participating in rituals connected to nature and spirits. These practices serve as acts of cultural preservation, emphasizing the importance of maintaining connections to African heritage within the framework of Mexican religious practices.

— Oral Traditions and Storytelling: Oral tradition is a key feature of the festival, with elders recounting stories, legends, and songs that have been passed down through generations. These stories often include themes of resilience, freedom, and identity, offering insight into the historical experiences of Afro-Mexicans and their ongoing fight for recognition. Storytelling sessions may involve tales of maroons (enslaved people who escaped and formed independent communities), the significance of particular rituals, and the influence of African deities or heroes in local lore.

— Workshops and Educational Programs: The festival also includes educational components, such as workshops, panels, and seminars, where scholars, activists, and community leaders discuss Afro-Mexican history, identity, and contemporary issues. These events serve as an opportunity to learn about Afro-Mexican contributions to Mexican society, confront issues of racism, and advocate for greater political and social recognition. For young people, the festival offers a space to explore their identity and connect with their heritage through art, music, and dance workshops.

The Festival de la Tercera Raíz plays a crucial role in challenging historical narratives that have minimized or erased Afro-Mexican contributions to Mexican culture. It fosters pride within Afro-Mexican communities and brings awareness to their struggles for cultural, social, and political inclusion. The festival is a moment of collective celebration but also a call to action against systemic discrimination and the invisibility that Afro-Mexican communities have faced for centuries.

In recent years, Mexico has taken strides to recognize Afro-Mexican communities, with the 2020 census marking the first time Afro-Mexicans were included as a distinct ethnic group. The Third Root Festival has contributed to such achievements by spotlighting the lived experiences and cultural wealth of Afro-Mexicans, drawing national and international attention to their contributions and challenges.

Through its vibrant expression of art, spirituality, and communal solidarity, the Festival de la Tercera Raíz reminds all Mexicans and the wider world of the depth and beauty of Afro-Mexican culture. It underscores the ongoing importance of preserving and celebrating Mexico’s African heritage, ensuring that the legacy of the "third root" continues to grow and flourish as an integral part of Mexico’s cultural mosaic.