How
do you say, 'Mama'?"
The
teacher smiled as he posed the question to about a dozen men, women
and children sitting with him in a circle on the floor.
After
a pregnant pause, an answer came.
"Nantli,"
answered one of the students in the circle.
"How
about 'Papa'?" the teacher asked.
"Tahtli,"
replied another.
The
informal quizzing continued as the group of native Spanish and English
speakers who had gathered on a recent weeknight at the Sherman Heights
Community Center heard, then recited, the words.
These
words unfamiliar, yet central to the students' heritage
form the basis of the ancient and complex language spoken by their
ancestors Nahuatl.
Less
than 2 percent of the Mexican population about 1.5 million
people speaks Nahuatl (pronounced NAH-waht). The language
and its various dialects are also spoken by pockets of indigenous
people in Central America. But, scholars say, it is far from being
a dying language.
At
these classes held in Sherman Heights and San Ysidro
the members of Danza Mexi'cayotl ("The Dance of the Mexican
people") are drawn to the language to help preserve it, while
enriching their understanding of their heritage and discovering
their ancestors' worldview.
"Learning
Nahuatl gives me tools to interpret the world around me in a different
way," said Veronica Enrique, a 45-year-old National City homemaker
who described herself as a child of the Chicano movement of the
late-1960s and early 1970s. Each week she attends the community
center classes, bringing her sons, Graciano, 17 and Adrian, 5.
"It's
still very much part of the life and culture of Mexican Indian communities,
even though it's not common here. The indigenous Mexican worldview
is that things are centered on nature, family and community. Nahuatl
words show that their sense of time is cyclical rather than linear.
That adds to the complexity of being a Chicana in the 21st century."
Today,
more Mexican poets and playwrights are writing in Nahuatl. In the
Mexican states of Morelos, Hidalgo and Puebla, it's common to see
street signs in Nahuatl. Here in North County, many migrant workers,
of Yaqui, Zacateca and Mixteco ancestry, speak Nahuatl as their
first language.
Teacher
Mario Aguilar started Nahuatl classes more than 20 years ago, as
part of his Aztec dance group. The classes also have attracted many
Mexican and Mexican-American college students, who are part of this
growing movement to embrace elements of their indigenous lineage.
"The
European aspect of Mexican culture (in Mexico) had been pushed,
but the indigenous part had been crushed and almost obliterated,"
said Aguilar, "even though it's been present on this continent
for 60,000 years."
That
condition bothers Bettzi Jimenez-Barrios, a 23-year-old SDSU student
and Tijuana native, another Danza Mexi'cayotl member learning Nahuatl.
"In
Mexico, there's a lot of racism toward the indigenous people and
there are a lot of people there who don't care about their Indian
heritage," she said.
"I
went to school in Mexico before coming here and the schools never
encouraged me to do research about my own culture. The Mexican government
wants us to learn American or European ways. I don't want to get
caught up in that. I want to learn Nahuatl to get to know who I
am."
One
day, Jimenez-Barrios said, she'd like to travel around Mexico and
get to know the indigenous people and be able to speak to them in
their own language.
Aguilar,
who is 49, took up Aztec dance when he was 19 and eventually earned
the title of danza capitan ("dance captain") from tribal
elders in Mexico. He has been studying and speaking Nahuatl
the language the ancient Aztec dancers spoke for 22 years.
Aguilar said his parents of Otomi and Tarasco Indian heritage,
and participants in the Chicano rights and consciousness movement
pushed him to learn about his roots.
Aguilar,
now an assistant director of an early academic outreach program
at the University of California San Diego, did so by taking Chicano
studies and anthropology courses at SDSU. Today's Chicano college
students learning Nahuatl, he said, have a different mentality than
when he was their age.
"Back
then, there was a revolutionary fervor and feeling like we could
make a difference in the world," Aguilar said. "Today,
young Chicanos studying their roots are more pragmatic about life
and history as opposed to the idealism we had in our youth. It's
nice to see people getting interested in Nahuatl again."
This
summer, Aguilar said, he may pursue teaching Nahuatl in Mexico at
the University of Zacatecas. In the fall, he said, he hopes to teach
the language at an academic setting in San Diego.
But
in colleges and universities across the United States, the teaching
of Nahuatl is gaining momentum in some unexpected places.
One
of North America's foremost Nahuatl scholars, John F. Schwaller,
teaches the language at a branch of the University of Minnesota
in the small town of Morris, near the South Dakota border. He previously
taught Nahuatl at Indiana University and the University of Montana.
"It's
a factor of the growing Mexican-American population in this country
and in its universities," said Schwaller, who has no Mexican
heritage, but has degrees in Latin American studies and spent years
traveling throughout Mexico.
Other
colleges and universities, Schwaller said, such as Yale, Tulane
and Vanderbilt, are offering formal Nahuatl classes or study groups.
Jimenez-Barrios
and other college students say they find learning Nahuatl extremely
challenging.
"Learning
English is easier," said Jimenez-Barrios, who studiously takes
notes during the Nahuatl instruction.
"Here,
you hear how people speak English. I have some friends at home who
speak some Nahuatl, but there aren't many other speakers. But I
wanted to join a group where I could learn it. I'd love to become
fluent."
Other
Nahuatl learners, like Elias McGann, say studying the language gives
him a greater sense of self-awareness.
"You
realize who you are and where you come from," said McGann,
a 21-year-old trail keeper at the San Diego Zoo and visual artist
who lives in Serra Mesa. He has been a member of Danza Mexi'cayotl
since he was 14.
"My
family is from the Tarasco tribe in Michoacan and my family members
speak Nahuatl. My uncle first got me into it. It's a very hard language.
The grammar and grammar rules are complicated."
Yet,
many words in Nahuatl are similar to Mexican Spanish. To make it
easier, Aguilar regularly gives the members of the group handouts
reflecting how many modern-day words spoken in Mexico have Nahuatl
origins. Recently, Aguilar gave his students copies of the lyrics
of the Mexican national anthem in Nahuatl.
"One
of the beautiful things about classic Nahuatl is that people spoke
in allegories and couplets," Aguilar said.
"The
Nahuatl word for 'poetry' is 'in xochitl incuicatl.' That means,
'the flower, the song.' That's the kind of worldview they had. They
looked at things in a spiritual way, so that even the most mundane
object or experience became sacred to them."
Using
the Nahuatl word ollin which loosely means "movement"
as an example, Aguilar compared learning Nahuatl to peeling
onions.
"Every
time you peel a layer off of one word, there's another one to peel,"
Aguilar said. "Ollin is the center of the onion, but it relates
to the heart moving, the earth moving and the stars moving. In Native
American tradition, nothing is ever literal, unlike the European
model, which puts words in black-and-white terms."
Augustine
Rodriguez, a 38-year-old U.S. Navy retiree, attends the classes
with his wife, Angie, daughters Jessica, 13, and Amalia, 6, and
infant son, Augustine. The family drives to Sherman Heights for
class, all the way from Perris, in Riverside County.
"It's
a sacrifice, but it's worth it," he said, while packing up
his and his family's dancing gear and gearing up for the 80-plus-mile
drive home.
"The
language is important. It's influenced a lot of everyday words.
We don't want the tradition to die. It's forgotten in a lot of ways
here, but for it to still be around gives us hope that it won't."
With
the kind of dedication to Nahuatl shown by Rodriguez and Enrique,
the National City woman who regularly brings her two sons to the
classes, the future of the language seems secure.
"I
have my children learn it because it's part of who they are,"
Enrique said. "It's a responsibility and a privilege to provide
that for them. It's important to keep Nahuatl alive in our next
generation."
Language
Comparisons
|
cuauhtli
|
|
aguila
|
|
eagle
|
|
no'palli
|
|
nopal
|
|
prickly
pear cactus
|
|
tonalli
|
|
sol
|
|
sun
|
|
atl
|
|
agua
|
|
water
|
|
tzopilotl
|
|
zopilote
|
|
buzzard
|
|
ozomatli
|
|
chango
|
|
monkey
|
|
tepetl
|
|
monta×a
|
|
mountain
|
|
hueyapan
|
|
océano
|
|
ocean
|
|
hueyxolotl
|
|
guajolote
|
|
turkey
|
|
xochitl
|
|
flor
|
|
flower |
Courtesy
of the Mexcayotl Indio Cultural Center
Read
More:
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School Tries to Preserve the Native Tongues of Disenfranchised Baja
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Nahuatl:
a lasting influence
|