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Last week after word got out that Disney was seeking to trademark “Día de los Muertos” in preparation for its 2015 release of a Pixar animated feature inspired by the traditional Mexican holiday, several online communities were outraged. The backlash kicked into high gear when cartoonist and illustrator Lalo Alcaraz shared a poster of a Godzilla-like Mickey Mouse under the words, “It’s coming to trademark your cultura.” [image above]

Social media has always kept Disney in check, and this time is no different. Latino Rebels, an online community that has done a terrific job of tracking Disney’s depiction of Latino culture, helped handle and report on the groundswell of public outcry over the last few weeks. After several petitions and pressure, Disney announced last Tuesday that they would withdraw the trademark filing, claiming that it was no longer necessary since they had changed the title of the fim.

In an interview with Cartoon Brew, William Nericcio, a scholar specializing in the representation of Latinos in American pop culture and author of Tex[t]-Mex: Seductive Hallucinations of the “Mexican” in America, said, “[Hollywood's] attitude towards culture is like a pelt hunter from the 19th century. They need the skin that people recognize and value in order to sell a project that will yield predictable profits.”

Nericcio acknowledges that Pixar and Disney face an uphill battle in producing their Day of the Dead feature, which is to be directed by Toy Story 3 helmer Lee Unkrich: ”I think it’s wonderful that Pixar is working on a Mexico, cultural-based project. But it’s a public relations nightmare. They’re not really equipped to talk about other cultures in a way that shows even the slightest sensitivity.”

While Nericcio supports the critical eye cast by social media, he does express concerns over extreme backlash. “The downside of it is, companies like Disney could get scared off of projects that might be focused on Latin American culture, just because they got burned,” he explains. Ultimately, the appeal of a Dia de Los Muertos film is undeniable; the imagery connected to the celebration is so lush, providing a palette that would inspire any moviegoer. “It’s good business to green light a project on la cultura Mexicana. Everybody’s loving the wrestlers, the icons, the color, the exoticness,” Nericcio says. “But when you have the patent lawyers involved, they come off looking terrible.”

Nericcio, a self-admitted Pixar fan would love to see a Dia de los Muertos animated film, as would so many others. Fortunately, there’s another film on the horizon—Guillermo del Toro and Jorge Gutierrez are currently producing and directing (respectively) their own Day of the Dead-themed feature at Reel FX called The Book of Life, to be released through Fox in October of 2014, more than a year before the Disney-Pixar feature. There’s no word yet whether Mexico-born del Toro and Gutierrez will seek trademarks of their own.

photo by D. B. King

On May 5^th, around the United States and Mexico, colorful decorations will hang, mariachi bands will play, and people will party in the street to celebrate Cinco de Mayo. This holiday celebrates Mexican culture – the music, the traditions, the food, but why, exactly, are we celebrating on this day? Some people think that Cinco de Mayo marks the day when Mexico became independent from Spain, or when the Mexican Civil War ended. Nope! Actually, Cinco de Mayo celebrates a battle in a war that Mexico lost!  

Mexico had a tough start as a country, enduring war after war, first against America in 1846, then against themselves in the Mexican Civil War. When all this was over, the country had spent so much on war that there was very little money for regular people to spend in their lives; in other words, the economy was hurt. As countries sometimes do, Mexico borrowed money from other nations in order to help itself. And, as friends sometimes do when you borrow a toy or book from them, those countries got tired of waiting for Mexico to give their property back and came over to collect. No, their moms didn’t drive them over in the van or anything like that; fleets of warships representing England, Spain and France crossed the Atlantic Ocean, entered the Mexican coastline and demanded that Mexico pay them back.

Mexico didn’t have the money to pay them though! What’s a young country to do?! All they had were vouchers to give to the representatives from these countries, papers that double-super-promised to someday pay them back. This satisfied England and Spain and they went home, but to France, this meant war! Sacre bleu!

Under the command of Napoleon III, France invaded Mexico with the intention to totally control it. They marched from the coastline to Mexico City, and on the way passed the small Mexican state of Puebla. The Mexican soldiers at Puebla were vastly outnumbered, but in this fight on May 5, 1862, called La Batalla de Puebla, Mexico somehow overcame the odds and defeated the French forces! Now that’s reason to celebrate!

France eventually managed to occupy Mexico, but they were delayed a whole year by this surprising Mexican victory. The shocking, underdog victory at Puebla has come to symbolize the Mexican spirit of resilience and tenacity. Therefore, on its anniversary every year, Mexico and places with many people of Mexican descent play Cumbia music, wave the Mexican flag, eat tamales, hit pinatas, and generally celebrate all things Mexico!

Of course, at Sylvan Dell we celebrate Mexican people and culture every day! Each and every one of our dozens of titles are available in Spanish, such as Los árboles de globos and La naturaleza recicla—¿Lo haces tú? and El detective deductive!

Face. is an international design agency with a global perspective and a focus on branding. Founded in 2006, Face. has already created some impressive designs that showcase their modernist flair. Although many of their pieces are done in a straightforward style, they keep it fresh with fun color palettes and intriguing typography.  Having already created multiple offices across North America in their short life span, keep an eye on Face. for their next move.

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By Michael Dear

Not long ago, I passed a roadside sign in New Mexico which read: “Es una frontera, no una barrera / It’s a border, not a barrier.” This got me thinking about the nature of the international boundary line separating the US from Mexico. The sign’s message seemed accurate, but what exactly did it mean?

On 2 February 1848, a ‘Treaty of Peace, Friendship, Limits and Settlement’ was signed at Guadalupe Hidalgo, thus terminating the Mexican-American War. The conflict was ostensibly about securing the boundary of the recently-annexed state of Texas, but it was clear from the outset that US President Polk’s ambition was territorial expansion. As consequences of the Treaty, Mexico gained peace and $15 million, but eventually lost one-half of its territory; the US achieved the largest land grab in its history through a war that many (including Ulysses S. Grant) regarded as dishonorable.

In recent years, I’ve traveled the entire length of the 2,000-mile US-Mexico border many times, on both sides. There are so many unexpected and inspiring places! Mutual interdependence has always been the hallmark of cross-border communities. Border people are staunchly independent and composed of many cultures with mixed loyalties. They get along perfectly well with people on the other side, but remain distrustful of far-distant national capitals. The border states are among the fastest-growing regions in both countries — places of economic dynamism, teeming contradiction, and vibrant political and cultural change.

A small fence separates densely populated Tijuana, Mexico, right, from the United States in the Border Patrol’s San Diego Sector.

Yet the border is also a place of enormous tension associated with undocumented migration and drug wars. Neither of these problems has its source in the borderlands, but border communities are where the burdens of enforcement are geographically concentrated. It’s because of our country’s obsession with security, immigration, and drugs that after 9/11 the US built massive fortifications between the two nations, and in so doing, threatened the well-being of cross-border communities.

I call the spaces between Mexico and the US a ‘third nation.’ It’s not a sovereign state, I realize, but it contains many of the elements that would otherwise warrant that title, such as a shared identity, common history, and joint traditions. Border dwellers on both sides readily assert that they have more in common with each other than with their host nations. People describe themselves as ‘transborder citizens.’ One man who crossed daily, living and working on both sides, told me: “I forget which side of the border I’m on.” The boundary line is a connective membrane, not a separation. It’s easy to reimagine these bi-national communities as a ‘third nation’ slotted snugly in the space between two countries. (The existing Tohono O’Odham Indian Nation already extends across the borderline in the states of Arizona and Sonora.)

But there is more to the third nation than a cognitive awareness. Both sides are also deeply connected through trade, family, leisure, shopping, culture, and legal connections. Border-dwellers’ lives are intimately connected by their everyday material lives, and buttressed by innumerable formal and informal institutional arrangements (NAFTA, for example, as well as water and environmental conservation agreements). Continuity and connectivity across the border line existed for centuries before the border was put in place, even back to the Spanish colonial era and prehistoric Mesoamerican times.

Do the new fortifications built by the US government since 9/11 pose a threat to the well-being of borderland communities? Certainly there’s been interruptions to cross-border lives: crossing times have increased; the number of US Border Patrol ‘boots on ground’ has doubled; and a new ‘gulag’ of detention centers has been instituted to apprehend, prosecute and deport all undocumented migrants. But trade has continued to increase, and cross-border lives are undiminished. US governments are opening up new and expanded border crossing facilities (known as ports of entry) at record levels.  Gas prices in Mexican border towns are tied to the cost of gasoline on the other side. The third nation is essential to the prosperity of both countries.

So yes, the roadside sign in New Mexico was correct. The line between Mexico and the US is a border in the geopolitical sense, but it is submerged by communities that do not regard it as a barrier to centuries-old cross-border intercourse. The international boundary line is only just over a century-and-a-half old. Historically, there was no barrier; and the border is not a barrier nowadays.

The walls between Mexico and the US will come down. Walls always do. The Berlin Wall was torn down virtually overnight, its fragments sold as souvenirs of a calamitous Cold War. The Great Wall of China was transformed into a global tourist attraction. Left untended, the US-Mexico Wall will collapse under the combined assault of avid recyclers, souvenir hunters, and local residents offended by its mere presence.

As the US prepares once again to consider immigration reform, let the focus this time be on immigration and integration. The framers of the Treaty of Guadalupe Hidalgo were charged with making the US-Mexico border, but on this anniversary of the Treaty’s signing, we may best honor the past by exploring a future when the border no longer exists. Learning from the lives of cross-border communities in the third nation would be an appropriate place to begin.

Michael Dear is a professor in the College of Environmental Design at the University of California, Berkeley, and author of Why Walls Won’t Work: Repairing the US-Mexico Divide (Oxford University Press).

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5 Stars Desert Baths Darcy Pattison Kathleen Rietz Syvan Dell Publishing 32 Pages      Ages 4 to 8 ………………….. Inside Jacket: As the sun and the moon travel across the sky, learn how twelve different desert animals face the difficulty of stay clean in a dray and parched land. Explore the desert habitat through its animals [...]

……………………… Kathleen Rietz Illustrator, Desert Baths with author Darcy Pattison ……………….. Please welcome to Kid Lit Reviews a prolific children’s book illustrator and fine artist Kathleen Rietz. She is here to chat with us about herself and her new book with Darcy Pattison titled Desert Baths. Hi, Kathleen, let’s start off with what first interested [...]

Animators in Mexico don’t appear content to simply copy the predictable, formula-ridden animated features of their American neighbors. The trailer above is for El Santos vs. la Tetona Mendoza (The Saint vs. The Busty Mendoza), which judging by its trailer, is a refreshingly crude, raunchy and cartoony use of hand-drawn animation. Based on a comic by Trino Camacho and José Ignacio Solórzano (aka Jis), and directed by Alejandro Lozano and Andrés Couturier, the film opens on November 30th in Mexico. It was animated by Átomo Films (a subsidiary of Ánima Estudios).

Check it out at The Open Book!

Originally published at Stacy Whitman's Grimoire. You can comment here or there.

Enrique R. Lamadrid and Juan Estevan Arellano, illustrated by Amy Córdova,
Juan the Bear and the Water of Life / La Acequia de Juan del Oso
University of New Mexico Press, 2008.

Ages: 7+

The 19th century waterways that irrigate the Upper Mora Valley in New Mexico’s Sangre de Cristo Mountains are a marvel of engineering to this day. In places, the water seems to defy gravity, and no one is quite sure how the people who built them—lacking tools as basic as a metal-bladed shovel—accomplished it. Though the history of their construction is lost, stories about the dedicated pioneers who built them have evolved, through oral tradition, into regional legends presented here in picture-book form.

La Acequia de Juan del Oso comes from the story of “The Three Juanes”: the remarkably strong Juan del Oso, son of a local woman and a bear; Juan Mudacerros, who moves mountains; and Juan Mudarríos, who can change the course of rivers. Folklorists Enrique R. Lamadrid and Juan Estevan Arellano recognize similar characters in Spanish tradition, from which the acequia technology of the American Southwest is also derived. The super-human young men, all of them exiled from their communities as a result of unintentionally misusing their special strengths and powers, work together as only they can to bring the water up and over the mountain. Amy Córdova’s rich and colorful illustrations bring the landscape and characters to life in this story that is not only about the reward of hard work but also the pain of exclusion and the value of community.

The authors skillfully incorporate what is known about the building of the canals (such as rudimentary tools, including a half-empty brandy bottle used as a level) with the legend of the boy whose mother married a bear but is forced to return home. When an innocent swipe seriously injures another child, the half-bear Juan flees to the woods where he finds his welcoming father and the other legendary Juanes. Together they accomplish the work that enables the expanding village population to inhabit a valley on the other side of the mountain. This book brings both the folktale and the limited known history of the acequia together in a way that celebrates not only the past and the legends but also the people who live in the Mora Valley today who continue to make a beautiful life in this stark, arid, and high-altitude environment.

Abigail Sawyer
May 2012

Cynthia Weill, illustrated with folk art by Artisans from Oaxaca,
Colores de la vida: Mexican Folk Art Colors in English and Spanish
Cinco Puntos Press, 2011.

Ages: 2+

Hypnotic. The word is hypnotic. A deep green lizard with a jolting yellow band around its neck leaps off the light green page – literally. Green / verde. Two white polar bears curve into the even whiter page, fine black lines of their fearsome claws made bold by the painter’s brush. White / blanco. From full-color spread to full-color spread, Cynthia Weill uses hypnotic photographs of folk art figures from artisans from Oaxaca to illustrate the beauty, art, and vibrancy of the Colores de la vida, colors of life, in an unforgettable book as much about the wonder of the ways we can imagine the world around us as about names of colors.

Anyone who has had the pleasure of reading ABeCedarios (2007) or Opuestos (2009) will recognize the stylized, vibrantly-painted Oaxacan figures arranged in sets of twos and threes on each spread of marbleized papers in the same hues. Like her previous two books in the highly successful “First Concepts in Mexican Folk Art” series, Author Cynthia Weill brilliantly illustrates the theme of the book – colors – using folk art from other nations and culture. Using friendships formed and connections made during her time in Mexico as a Fullbright scholar, Weill employs artisans from across Oaxaca, both aspiring and well-known, to create the ceramic, tin, wood-carved and papier-mâché figures used.

Colores de la vida supplies minimal text, placing only a single word, the color name, printed in its namesake hue in English and Spanish. This lack of explanation or words, including what the animals actually are, reinforces the irresistible draw between viewer and animal figure. What are those extraordinary winged yellow figures heralding irrepressible glee as an egg hatches a third figure near them. A dragon? Another mythical figure? Each page captures a sense of wonder, of the vibrancy of color, the imagination of the artist, the name of the hue. Colors take life in this small picture book, perfect for small hands, in an astonishing pairing of visual intimacy and artistic joy that make this one of the most distinctive recent books on color – in English or otherwise.

Sara Hudson
April 2011

An Illustration Friday submission for the word “return”.  Duck is all nice and tanned from his stay in the sunny south!

Is staggering population growth and intensifying effects of climate change driving the oasis-based society of the American Southwest close to the brink of a Dust-Bowl-scale catastrophe?

Today is International World Water Day. Held annually on 22 March, it focuses attention on the importance of freshwater and advocating for the sustainable management of freshwater resources.

We sat down with William deBuys, author of A Great Aridness: Climate Change and the Future of the American Southwest, to discuss what lies ahead for Arizona, California, Colorado, Nevada, New Mexico, Oklahoma, Texas and Utah. This semi-arid land, vulnerable to water shortages, rising temperatures, wildfires, and a host of other environmental challenges, is poised to bear the heaviest consequences of global environmental change in the United States. It is also a window to the world, from the dangers of water shortages in already fragile political regions to hopes in human intelligence and ingenuity.

Click here to view the embedded video.

William deBuys is the author of six books, including A Great Aridness: Climate Change and the Future of the American Southwest; River of Traps: A New Mexico Mountain Life, a New York Times Notable Book of the Year and a finalist for the Pulitzer Prize in general non-fiction in 1991; Enchantment and Exploitation: The Life and Hard Times of a New Mexico Mountain Range; The Walk (an excerpt of which won a Pushcart Prize in 2008), and Salt Dreams: Land and Water in Low-Down California. An active conservationist, deBuys has helped protect more than 150,000 acres in New Mexico, Arizona, and North Carolina. He lives and writes on a small farm in northern New Mexico.

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By Susan Pick

With all the ambitious international goals and targets that developing countries have committed to, from poverty reduction to universal education and access to health care, we’ve observed a not uncommon response by the governments: too strong a focus on the public image of the new programs, not strong enough a focus on making the programs truly accessible. Here’s an example to illustrate our point: On a daily basis, Mexicans are exposed to immeasurable social development propaganda from government agencies. The propaganda is unavoidable because these messages are disseminated via commercials on public transportation, highway billboards, TV and radio, and posters in the most rural communities. Some of the current hot topics of these campaigns are diabetes and childhood obesity, nonviolence toward women and anti-corruption laws.

“Vivir Mejor” (“Live Better”) is the federal government’s umbrella strategy behind many of these flashy ads, and its aim is to eliminate extreme poverty and promote sustainable human development throughout the country. The rainbow-colored logo is impossible to miss and is stamped on nearly everything the government is involved with. “Vivir Mejor” social development campaigns share with the public the services they are entitled to. A man that never got the chance to study when he was young is now completing his secondary education – and you can do the same, for free! A smiling woman is receiving free prenatal health care –and you can sign up for it as well, it’s simple! In addition, many of the “Vivir Mejor” campaigns encourage the public to exercise their rights. This involves procedures like signing up for government health insurance, filing a report in the case of sexual harassment, and requesting information from the government’s transparency portals.

Making people aware of their rights and the social programs they can benefit from is indispensable…in theory. How can these types of public campaigns possibly be inefficient? Why aren’t poor people in Mexico seeking health care or going back to school or reporting abuse of their basic human rights? The first problem is most obvious: there are incredible structural barriers to accessing social services in Mexico; widespread corruption and absurdly bureaucratic procedures prevent Mexicans from registering for social programs or filing reports when their rights are violated.

The second problem is less obvious, but its solution is essential for Mexico to achieve its development objectives: there is a severe lack of civic engagement in Mexico. The lack of participation in pubic affairs that this implies results in the absence of social action and citizen monitoring, as well as the underutilization of government programs. The unengaged citizen lacks psychological preparedness for accessing his or her rights and seeking opportunities for personal development. Some examples of psychosocial barriers to participatory citizenship include the internalization of feelings of inferiority, a lack of intrinsic incentive to bring about change, and insufficient communication and team work skills. All of these factors are directly related to what’s been labeled “low intensity citizenship” in Mexico (Ochoa Espejo).

The solution to the problems we mention lies in the development of an individual’s personal agency. In other words, she needs to feel empowered and entitled to make changes in her life. If social programs were designed to facilitate the acquisition of psychosocial tools like assertive communication, autonomous decision-making, and critical thinking in addition to classic welfare services, citizens would become participatory agents of change. Once engaged, the everyday citizen has an incredible pow