Mexican Mothers Day Quotes

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

My name is Mila, and this is my journey. There are so many places where I could begin the story. I could start in the town where I grew up, in Kryvicy, on the banks of the Servac River, in the district of Miadziel. I could begin when I was eight years old, on the day my mother died, or when I was twelve, and my father fell beneath the wheels of the neighbour’s truck. But I think I should begin my story here, in the Mexican desert, so far from my home in Belarus. This is where I lost my innocence. This is where my dreams died.

Your assumptions about the lives of others are in direct relation to your naïve pomposity. Many people you believe to be rich are not rich. Many people you think have it easy worked hard for what they got. Many people who seem to be gliding right along have suffered and are suffering. Many people who appear to you to be old and stupidly saddled down with kids and cars and houses were once every bit as hip and pompous as you. When you meet a man in the doorway of a Mexican restaurant who later kisses you while explaining that this kiss doesn’t ‘mean anything’ because, much as he likes you, he is not interested in having a relationship with you or anyone right now, just laugh and kiss him back. Your daughter will have his sense of humor. Your son will have his eyes. The useless days will add up to something. The shitty waitressing jobs. The hours writing in your journal. The long meandering walks. The hours reading poetry and story collections and novels and dead people’s diaries and wondering about sex and God and whether you should shave under your arms or not. These things are your becoming. One Christmas at the very beginning of your twenties when your mother gives you a warm coat that she saved for months to buy, don’t look at her skeptically after she tells you she thought the coat was perfect for you. Don’t hold it up and say it’s longer than you like your coats to be and too puffy and possibly even too warm. Your mother will be dead by spring. That coat will be the last gift she gave you. You will regret the small thing you didn’t say for the rest of your life. Say thank you.

Is there something you're not telling me?" she says, feeling my forehead. "I said no! Jesus Christ, leave me alone," I snap, which surprises both of us. "You're going to be sorry when I'm not around, you'll see." Amá turns back to the sink. She is always going on and on about how she'll be dead one day. Do all mothers do that?

The Blessed Mother, bearer of the Logos Incarnate, had brought the logos to the warring, disillusioned, and defeated tribes of Mexico and had created out of this warring diversity one nation with a Messianic mission. Mexico was the "cosmic race." Our Lady of Guadalupe appeared as a mestiza, the mixture of European and Native American races. She was the cosmic symbol of the race mixing which the English had feared since the moment they had set foot on the soil of the New World. She was the symbol of Mexican identity. She was the symbol of Catholic race-mixing and the antithesis of England's (and later) America's and (still later) Germany's short-lived ideology of racial superiority.

But, it didn’t matter that my mother suspected and knew that I was a writer. It was expected of me to take care of my share of the responsibility of making our way in the world as a family. In those days, also, it was unheard of, by us certainly, that to get any help, even from members of our own family, let alone from the government, which would have been disgraceful. Thank God that that kind of folly in thinking is obsolete. There is a temptation to feel, ‘Well, we all made it; why can’t these other poor people make it?’ And, of course, nothing is more than stupid than that attitude. I must confess that I find that attitude among many countrymen of my own who do find themselves taking undue pride in their own sense of ability — of being equal to any situation, and of seeing it through and improving it, and so on. And then, putting that against other people who don’t have that, and thereby implying that the other people are lazy. Not taking into account the whole different structure and identity and a people who have survived for centuries under very harsh conditions and members of a very great culture, and I am talking about the Indians, to begin with, in the Valley — the San Joaquin Valley, in Fresno, in Tulare, and the mountains, and there are many tribes of them, of different kinds, and I am talking about, also, the Mestizos, the mixtures of Mexican, Spaniards with Indians, making the Mexican. And I am talking about any minority which is considered by anybody as being innately of itself indolent. This kind of narrow thinking is a temptation to all sorts of people, and one has to be sympathetic with the people who are wrong, too, you see. It is not enough just to be sympathetic with the people who are belittled; it is necessary to be sympathetic with the people who belittle them. So, in worrying about the persecuted, one is obliged also to worry about the persecutors. I consider that a basic measure of growth.

He bounced around Nickel a lot—his mother was Mexican, so they didn’t know what to do with him. On his arrival, he was put in with the white kids, but his first day working in the lime fields he got so dark that Spencer had him reassigned to the colored half. Jaimie spent a month in Cleveland, but then Director Hardee toured one day, took a look at that light face among the dark faces, and had him sent back to the white camp. Spencer bided his time and tossed him back a few weeks later. “I go back and forth,” Jaimie said as he raked up pine needles into a mound. He had the screwed-down smile of the rickety-toothed. “One day they’ll make up their minds, I suppose.

So shoot.” “I don’t know how to say this.” “I haven’t got all day, you know.” “I kissed Alex,” I blurt out. “Alex? ¡Benditaǃ Was that before or after the Colin breakup?” I wince. “I didn’t plan it.” Isabel laughs so hard and loud, I have to take the phone away from my ear. “You sure he didn’t plan it?” she asks once she can get words out. “It just happened. We were at his house and then we were interrupted when his mom came home and saw us--” “What? His ma saw you guys? In his house? ¡Benditaǃ” She goes off in Spanish, and I have no clue what the hell she’s saying. “I don’t speak Spanish, Isabel. Help me out here.” “Oh, sorry. Carmen is gonna shit a brick when she finds out.” I clear my throat. “I won’t tell her,” Isabel is quick to say. “But Alex’s mom is one tough woman. When Alex dated Carmen, he kept her far away from his mama. Don’t get me wrong, she loves her sons. But she’s overprotective, just like most Mexican mothers. Did she kick you out?” “No, but she pretty much called me a whore.” More laughing from the other end of the line. “It wasn’t funny.” “I’m sorry.” More laughing. “I would have loved to be a fly on the wall when she walked in on you two.” “Thanks for your compassion,” I say dryly. “I’m hanging up now.

Why does everyone call you Mexican?” he asks. My head jerks up. “Huh?” “I’m distracting you with an unrelated and potentially rude question. Aaron called you Mexican. So did they. But you don’t have an accent, and I knew a guy at school named Vasquez who was from Spain. So as the foreigner who hasn’t quite figured out your country, what tells them you’re Mexican?” I want to brush off the question. Really not the time. But that’s the point, isn’t it? I look down at my quavering hands, and when I squeeze my eyes shut, all I see is Predator, pulling the trigger. I can hear Gray’s and Predator’s footsteps. They’re far enough away and we’re well enough hidden that we’re safe here. For now. I glance at Max. “I don’t have an accent because my family has been here for three generations. My father’s family comes from Spain. My mother’s is from Cuba. That makes me Hispanic, and the presumption here—far enough from the border that there aren’t a lot of Latino immigrants—is that Hispanic equals Mexican.” “So Hispanic and Latino mean the same thing?” I shake my head. “Hispanic means you are descended from a country that speaks Spanish. Latino means you’re descended from a country in Latin America. Some are both, like Cuba. But if you come from Brazil, you’re Latino and not Hispanic, because the official language is Portuguese.” “And if it’s Spain, it’s Hispanic and not Latino. Excellent. My lesson in American terminology for the day.

Saturday is birthday cake day. During the week, the panadería is all strong coffee and pan dulce. But on weekends, it's sprinkle cookies and pink cake. By ten or eleven this morning, we'll get the first rush of mothers picking up yellow boxes in between buying balloons and paper streamers. In the back kitchen, my father hums along with the radio as he shapes the pastry rounds of ojos de buey, the centers giving off the smell of orange and coconut. It may be so early the birds haven't even started up yet, but with enough of my mother's coffee and Mariachi Los Camperos, my father is as awake as if it were afternoon. While he fills the bakery cases, my mother does the delicate work of hollowing out the piñata cakes, and when her back is turned, I rake my fingers through the sprinkle canisters. During open hours, most of my work is filling bakery boxes and ringing up customers (when it's busy) or washing dishes and windexing the glass cases (when it's not). But on birthday cake days, we're busy enough that I get to slide sheet cakes from the oven and cover them in pink frosting and tiny round nonpareils, like they're giant circus-animal cookies. I get to press hundreds-and-thousands into the galletas de grajea, the round, rainbow-sprinkle-covered cookies that were my favorite when I was five. My mother finishes hollowing two cake halves, fills them with candy- green, yellow, and pink this time- and puts them back together. Her piñatas are half our Saturday cake orders, both birthday girls and grandfathers delighting at the moment of seeing M&M's or gummy worms spill out. She covers them with sugar-paste ruffles or coconut to look like the tiny paper flags on a piñata, or frosting and a million rainbow sprinkles.

During the last three years and a half, hundreds of American men, women, and children have been murdered on the high seas and in Mexico. Mr. Wilson has not dared to stand up for them...He wrote Germany that he would hold her to "strict accountability" if an American lost his life on an American or neutral ship by her submarine warfare. Forthwith the Arabic and the Gulflight were sunk. But Mr. Wilson dared not take any action...Germany despised him; and the Lusitania was sunk in consequence. Thirteen hundred and ninety-four people were drowned, one hundred and three of them babies under two years of age. Two days later, when the dead mothers with their dead babies in their arms lay by the scores in the Queenstown morgue, Mr. Wilson selected the moment as opportune to utter his famous sentence about being "too proud to fight." Roosevelt threw his speech script to the floor and continued in near absolute silence. Mr Wilson now dwells at Shadow Lawn. There should be shadows enough at Shadow Lawn: the shadows of men, women, and children who have risen from the ooze of the ocean bottom and from graves in foreign lands; the shadows of the helpless who Mr. Wilson did not dare protect lest he might have to face danger; the shadows of babies gasping pitifully as they sank under the waves; the shadows of women outraged and slain by bandits; the shadows of troopers who lay in the Mexican desert, the black blood crusted round their mouths, and their dim eyes looking upward, because President Wilson had sent them to do a task, and then shamefully abandoned them to the mercy of foes who knew no mercy. Those are the shadows proper for Shadow Lawn: the shadows of deeds that were never done; the shadows of lofty words that were followed by no action; the shadows of the tortured dead.

And that's all, my young friends. The legend spread on the winds of Mexico City and the winds of '68, fusing with the stories of the dead and the survivors and now everybody knows that a woman stayed at the university when its freedom was violated in that beautiful, tragic year. And I've heard others tell the story many times, and in their telling, the woman who spent fifteen days shut in a bathroom without eating is a medical student or a secretary at the Torre de Rectoría, not a Uruguayan with no papers or work or place to lay her head. And sometimes it isn't even a woman but a man, a Maoist student or a professor with gastrointestinal troubles. And when I hear these stories, these versions of my story, I don't usually say anything (especially if I'm not drunk). And if I am drunk, I try to play it down. That's nothing, I say, that's university folk-lore, that's urban legend, and then they look at me and say: Auxilio, you're the mother of Mexican poetry. And I say (or if I'm drunk, I shout): no, I'm not anybody's mother, but I do know them all, all the young poets of Mexico City, those who were born here and those who came from the provinces, and those who were swept here on the current from other places in Latin America, and I love them all.

Other similarities between the Mexican and Christian religions include baptism and the end-of-October festival of "All Souls" or "All Saints Day." The Mexican fast for 40 days as a tribute to the god was essentially the same as the fasting of Jesus "forty days upon a mountain." Also, like Jesus (Rev. 22:16) and Lucifer (Is. 14:12: "Helel, son of the dawn"), the Mexican god Quetzalcoatl was the "morning star." Furthermore, the Mexicans revered the cross, upon which their god was nailed. Likewise, the Mexican Mother and Child were adored, and many Mexican sayings find their equivalents in the Judeo-Christian bible. Moreover, the Mexican priesthood was startlingly similar to that of Catholicism, with "fathers" who acted as confessors listening to penitents' sin and who prescribed prayers, penance and fasting. 14 Like that of Catholicism, the Mexican priesthood exacted tithes in order to support itself, and priests and nuns constituted the populace's teachers.15

Looking at our history, I can see why this would be true. The role of the Chicana has been a very strong one, although a silent one. When the woman has seen the suffering of her people, she has always responded bravely and as a totally committed and equal human. My mother told me of how, during the time of Pancho Villa and the revolution in Mexico, she saw the men march through the village continually for three days and then she saw the battalion of women marching for a whole day. The women carried food and supplies; also, they were fully armed and wearing loaded "carrilleras." In battle, they fought alongside the men. Out of the Mexican revolution came the revolutionary personage "Adelita," who wore her rebozo crossed at the bosom as a symbol of a revolutionary woman in Mexico.

When breakfast was over you could tell by the long, long shadow of the fig tree that it was still very early in the morning. On sunny days Doña Teresa could tell the time almost exactly by its shadow, but on rainy days she just had to guess, because there was no clock in her little cabin. It was lucky that it was so early, because there were so many things to be done. The Twins and their mother were not the only busy people about, however, for there were two hundred other peons beside Pancho who worked on the hacienda, and each one had a little cabin where he lived with his family. There were other vaqueros besides [p 20 ] Pancho. There were ploughmen, and farmers, and water-carriers, and servants for the great white house where Señor Fernandez lived with his wife and pretty daughter Carmen. And there was the gatekeeper, José, 9 whom the Twins loved because he knew the most wonderful stories and was always willing to tell them. There were field-workers, and wood-cutters, and even fishermen. The huts where they all lived were huddled together like a little village, and the village, and the country for miles and miles around, and the big house, and the little chapel beside it, and the schoolhouse, and everything else on that great hacienda, belonged to Señor Fernandez. It almost seemed as if the workers all belonged to Señor Fernandez, too, for they had to do just what he told them to, and there was no other place for them to go and nothing else for them to do if they had wanted ever so much to change. [p 21 ] All the people, big and little, loved the fiesta of San Ramon. They thought the priest’s blessing would cause the hens to lay more eggs, and the cows to give more milk, and that it would keep all the creatures well and strong. Though it was a feast day, most of the men had gone away from their homes early, when Pancho did; but the women and children in all the little cabins were busy as bees, getting themselves and their animals ready to go in procession to the place where the priest was to bless them. As soon as breakfast was eaten, Doña Teresa said to Tonio: “Go now, my Tonio, and make Tonto beautiful! His coat is rough and full of burs, and he will make a very poor figure to show the priest unless you give him a good brushing. Only be careful

Doña Teresa rose, and while she talked she deftly rolled up the mat on which she had slept and stood it on end in the corner of the room. You see it didn’t take any time at all to dress, because they always slept with their clothes on. But Doña Teresa was very particular about one thing. She made them all wash their faces and hands the very first thing every single morning! For a wash-basin there was a part of a log, hollowed out like a trough. Beside the hollow log there was a large red olla, with a gourd in it. Pancho had dipped water from the olla into the trough and was already splashing about, while Doña Teresa rolled the Twins off on to the floor and placed their mats in the corner with the others. “Come, my pigeons,” she said to them, “it is time to be stirring. We are very lazy [p 10 ] to lie in bed after cockcrow on San Ramon’s 7 Day!” “Oh, Little Mother,” cried Tita, picking herself up, “is it really the fiesta of San Ramon? And may I take the little white hen to be blessed, all myself?” “You may take the little white hen if you can catch her,” Doña Teresa answered. “Indeed, we must take all the animals, or at the very least one of each kind to stand for all the others. The turkey must be caught, and the goat must be brought from the field so I can milk her. Tonto [that was what they called the donkey] is waiting in the shed to be made ready, not to speak of the cat and dog! Bless my soul, how many things there are to be done!

I should be surprised you’re calling me. But I’m not,” she says. “How was practice?” “Not great. Darlene isn’t a great captain, and Ms. Small knows it. You shouldn’t quit.” “I’m not. I’m just taking a break for a little while. But I didn’t call to talk about poms. Listen, I wanted you to know I broke up with Colin today.” “And you’re telling me because…” That’s a good question, one I normally wouldn’t have answered. “I wanted to talk with someone about it, and I know I have friends who I can call, but I kinda wanted to go to someone who wouldn’t gossip about it. My friends have big mouths.” Sierra is the one person I’m closest to, but I lied to her about Alex. And her boyfriend, Doug, is best friends with Colin. “How do you know I won’t blab?” Isabel asks. “I don’t. But you didn’t tell me stuff about Alex when I asked, so I figure you’re good at keeping secrets.” “I am. So shoot.” “I don’t know how to say this.” “I haven’t got all day, you know.” “I kissed Alex,” I blurt out. “Alex? ¡Benditaǃ Was that before or after the Colin breakup?” I wince. “I didn’t plan it.” Isabel laughs so hard and loud, I have to take the phone away from my ear. “You sure he didn’t plan it?” she asks once she can get words out. “It just happened. We were at his house and then we were interrupted when his mom came home and saw us--” “What? His ma saw you guys? In his house? ¡Benditaǃ” She goes off in Spanish, and I have no clue what the hell she’s saying. “I don’t speak Spanish, Isabel. Help me out here.” “Oh, sorry. Carmen is gonna shit a brick when she finds out.” I clear my throat. “I won’t tell her,” Isabel is quick to say. “But Alex’s mom is one tough woman. When Alex dated Carmen, he kept her far away from his mama. Don’t get me wrong, she loves her sons. But she’s overprotective, just like most Mexican mothers. Did she kick you out?” “No, but she pretty much called me a whore.” More laughing from the other end of the line. “It wasn’t funny.” “I’m sorry.” More laughing. “I would have loved to be a fly on the wall when she walked in on you two.” “Thanks for your compassion,” I say dryly. “I’m hanging up now.” “No! I’m sorry for laughing. It’s just that the more we talk, the more I see you as a totally different person than I thought you were. I guess I can understand why Alex likes you.

By the time Lillian had turned twelve ears old, cooking had become her family. It had taught her lessons usually imparted by parents- economy from a limp head of celery left too long in the hydrator, perseverance from the whipping of heavy cream, the power of memories from oregano, whose flavor only grew stronger as it dried. Her love of new ingredients had brought her to Abuelita, the owner of the local Mexican grocery store, who introduced her to avocados and cilantro, and taught her the magic of matching ingredients with personalities to change a person's mood or a life. But the day when twelve-year-old Lillian had handed her mother an apple- fresh-picked from the orchard down the road on an afternoon when Indian summer gave over to autumn- and Lillian's mother had finally looked up from the book she was reading, food achieved a status for Lillian that was almost mystical. "Look how you've grown," Lillian's mother had said, and life had started all over again. There was conversation at dinner, someone else's hand on the brush as it ran through her hair at night. A trip to New York, where they had discovered a secret fondue restaurant, hidden behind wooden shutters during the day, open by candlelight at night. Excursions to farmers' markets and bakeries and a shop that made its own cheese, stretching and pulling the mozzarella like taffy. Finally, Lillian felt like she was cooking for a mother who was paying attention, and she played in an open field of pearl couscous and Thai basil, paella and spanakopita and eggplant Parmesan.

By the time Lillian had turned twelve years old, cooking had become her family. It had taught her lessons usually imparted by parents- economy from a limp head of celery left too long in the hydrator, perseverance from the whipping of heavy cream, the power of memories from oregano, whose flavor only grew stronger as it dried. Her love of new ingredients had brought her to Abuelita, the owner of the local Mexican grocery store, who introduced her to avocados and cilantro, and taught her the magic of matching ingredients with personalities to change a person's mood or a life. But the day when twelve-year-old Lillian had handed her mother an apple- fresh-picked from the orchard down the road on an afternoon when Indian summer gave over to autumn- and Lillian's mother had finally looked up from the book she was reading, food achieved a status for Lillian that was almost mystical. "Look how you've grown," Lillian's mother had said, and life had started all over again. There was conversation at dinner, someone else's hand on the brush as it ran through her hair at night. A trip to New York, where they had discovered a secret fondue restaurant, hidden behind wooden shutters during the day, open by candlelight at night. Excursions to farmers' markets and bakeries and a shop that made its own cheese, stretching and pulling the mozzarella like taffy. Finally, Lillian felt like she was cooking for a mother who was paying attention, and she played in an open field of pearl couscous and Thai basil, paella and spanakopita and eggplant Parmesan.

Sandra was the product of a world in which Mexicans and Anglos routinely mixed, in part because every Anglo family in El Paso that could afford one had a Mexican housekeeper. Sandra could be a demanding boss; she expected the household helpers to keep up with her rapid-fire schedule, and a few quit or were let go. At the same time, she never raised her voice, and she invited the help to join the family for dinner. When one of the maids became pregnant, she made sure the mother and child were well cared for.