Tag: mexico

  • Battle of Camarón: The French Foreign Legion’s Last Stand and Legacy

    Battle of Camarón: The French Foreign Legion’s Last Stand and Legacy

    The Battle of Camarón (Mexico, 1863) is a foundational episode for the French Foreign Legion, which celebrates this “French version of the Alamo” every year. In 1862, France came to the aid of Emperor Maximilian, whom they had installed on the Mexican throne. On April 30, 1863, a detachment of about sixty legionnaires distinguished themselves at Camarón by standing their ground against 2,000 Mexicans. This minor historical event, within the context of the Mexican expedition launched by Napoleon III, has been elevated by the Legion to become a cornerstone of its tradition.

    Context of the Battle of Camarón

    Since its independence, Mexico had been a weakened country both territorially (having ceded California, Utah, Nevada, Colorado, New Mexico, and part of Wyoming to the United States), politically (with strong divisions between conservatives and liberals), and especially economically. In 1858, under the presidency of the anticlerical Benito Juarez, a rebellion led by conservative generals shook the country.

    By 1861, President Juarez had finally pushed back the rebels, but the conflict delivered a fatal blow to Mexico’s economy. Despite the nationalization of church assets, the country found itself unable to repay its European creditors. Juarez decided to suspend debt payments for two years to Spain (9 million pesos), France (3 million), and especially the United Kingdom (70 million).

    For Napoleon III, the French emperor, this was an opportunity. A military intervention could replace the weak republic, which was embroiled in civil war and defaulting on its debts, with a Catholic empire allied with France. This was a good way for France to extend its informal empire and its “soft power” over the New World. The opportunity was even more favorable since the United States, embroiled in its own civil war, was in no position to intervene with its Mexican neighbor.

    However, the Mexican expedition was not to appear as a purely French imperialist initiative. Everything was decided in collaboration with other powers affected by Mexico’s debt: Spain and the United Kingdom. Thus, on October 31, 1861, the London Convention took place, providing the framework for a military expedition in the name of debt repayment and the protection of European nationals. The official and shared goal of the intervention was to pressure the Mexican government by seizing ports on the east coast.

    But for Napoleon III, the idea was to offer the Mexican crown to Archduke Maximilian, brother of the Austrian emperor, which would also strengthen ties between France and Austria in Europe. Mexican émigrés had convinced him that the people were tired of civil wars and awaited a monarchical restoration, promising to rise as one to fight alongside the French.

    International Operation Against Mexico

    Thus, a coalition intervened against the Mexican republic: the Spanish, who were already in Cuba, sent General Joan Prim with 6,300 men against their former colony. The British contributed their key asset, the navy, under Admiral Dunlop. France deployed the largest contingent. On December 17, 1861, the Spanish landed, followed by the French under Admiral Jurien de La Gravière on January 8, 1862. The French expected a jubilant crowd in Veracruz, eager for the return of the monarchy, which would provide many local recruits. However, that was not the case. They only rallied the modest, ragtag group of General Galvez (about 200 men).

    Worse, the sanitary conditions quickly deteriorated in this region, known as the “Hot Lands,” where yellow fever and black vomit (vomito negro) were rampant. Facing this precarious situation and the Mexican republic’s desire to find a peaceful solution to the conflict, a convention was signed at La Soledad. This agreement allowed the allies to advance further inland, where the fever was less severe, while they negotiated a debt settlement. The allies signed the convention, although Jurien de La Gravière disliked this implicit recognition of the Mexican government.

    Anxious to leave this inhospitable region, the Spanish and British quickly concluded a new financial agreement (which would be no more respected than the previous ones) and withdrew their troops.

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    However, the French side saw a different outcome. Jurien de La Gravière was dismissed, General Latrille de Lorencez took command of the troops, and France embarked alone on a phase of conquest. Citing the mistreatment of French residents in Mexico, the French Empire declared war on a “wicked government that had committed unprecedented outrages.”

    Beginning of the Mexican Expedition: The Siege of Puebla

    The French expeditionary corps, numbering fewer than 7,000 men, with 10 cannons (small 4-pounder pieces), few supplies, and no reserves, was about to embark on a hazardous conquest of Mexico. On April 27, Lorencez marched on Puebla de Los Angeles, a city portrayed to him as loyal to monarchists and ready to open its gates. However, on May 4, he found himself facing a fortified city defended by 12,000 Mexicans. Outnumbered and receiving little support from the hoped-for popular uprising, Lorencez attempted an assault, which ended in failure.

    Fully aware of his lack of military resources to carry out any conquest, Lorencez retreated (in what is called the Retreat of the Six Thousand) to Orizaba, where he dug in, awaiting reinforcements from France. Lorencez’s reports detailed the absence of any monarchist faction supporting France. As if this defection wasn’t enough, Maximilian himself seemed hardly invested in the future of his hypothetical kingdom. However, for Napoleon III, withdrawal so soon after a failure was not an option, so he sent reinforcements: around 23,000 men landed during the summer under General Élie-Frédéric Forey, who reestablished contact with Lorencez, now dismissed from his duties.

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    For Napoleon III, the situation had become increasingly complex. His plan now seemed to be to overthrow Juarez’s republic and establish a stable government while awaiting a popular consultation to determine the country’s future political direction (which was barely feasible in a country without an administrative structure). Whether this ended with an Austrian or a Mexican in power mattered little to France as long as they remained a loyal ally in the future.

    For the moment, it was necessary to conquer the territory, and for that, Forey took the time to equip his forces, purchase mules and horses (from Cuba and the United States), and familiarize himself with the new theater of operations: a hostile country both geographically (lack of roads) and in terms of its inhabitants (the development of guerrilla warfare). Between him and Mexico stood General Ortega and the Mexican army, as well as the city of Puebla. Forey decided to organize a formal siege around Puebla, where he arrived on March 12, 1863. After heavy artillery preparation, Fort San-Javier was taken on March 28, marking the start of a long street battle that would only end in mid-May with a French victory.

    Battle of Camarón

    During the siege of Puebla, the communication line with Veracruz was crucial. Supplies and ammunition arrived through this route, making it a vital axis for the French army. Naturally, it became a prime target for Mexican guerrillas, who constantly harassed French troops in the area. To secure the zone, the French deployed 400 men from the Egyptian Negro Battalion (provided by the Viceroy of Egypt), counter-guerrilla troops under General Dupin, and four battalions of the Foreign Regiment.

    It was in this context that the 3rd Company of the 1st Battalion of this regiment was annihilated in the village of Camarón (later known as Camerone) after a heroic resistance. The details of the combat at the hacienda are only known through reports from survivors. From these testimonies, the official and epic account of the battle was written and read to legionnaires every April 30th:

    “The French army was besieging Puebla. The Legion’s mission was to ensure the movement and safety of convoys over 120 kilometers. Colonel Jeanningros, the commander, learned on April 29, 1863, that a large convoy carrying three million in cash, siege equipment, and ammunition was en route to Puebla. Captain Danjou, his adjutant-major, decided to send a company to meet the convoy.

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    The 3rd Company of the Foreign Regiment was selected, but no officers were available. Captain Danjou took command himself, and Sub-lieutenants Maudet, the standard-bearer, and Vilain, the paymaster, volunteered to join him.
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    At 1 a.m. on April 30, the 3rd Company, consisting of three officers and 62 men, set out. They had traveled about 20 kilometers when, at 7 a.m., they stopped at Palo Verde to make coffee. At that moment, the enemy revealed itself, and the battle immediately began. Captain Danjou formed a square formation, and while retreating, successfully repelled several cavalry charges, inflicting significant losses on the enemy.

    Upon reaching the inn at Camarón, a large building with a courtyard surrounded by a three-meter-high wall, he decided to fortify there to hold off the enemy and delay their ability to attack the convoy for as long as possible.

    While the men hastily organized the defense of the inn, a Mexican officer, highlighting their overwhelming numbers, demanded Captain Danjou’s surrender. He responded, ‘We have ammunition, and we will not surrender.’ Then, raising his hand, he swore to defend to the death and made his men take the same oath. It was 10 a.m. For eight hours, these 60 men, without food or water since the previous day, resisted 2,000 Mexicans: 800 cavalry and 1,200 infantry, in extreme heat, hunger, and thirst.

    At noon, Captain Danjou was shot in the chest and killed. At 2 p.m., Sub-lieutenant Vilain was struck in the forehead and fell. At that point, the Mexican colonel succeeded in setting the inn on fire.

    Despite the heat and smoke that increased their suffering, the legionnaires held their ground, though many were wounded. By 5 p.m., only 12 men capable of fighting remained around Sub-lieutenant Maudet. At that moment, the Mexican colonel gathered his troops and told them how shameful it would be if they failed to defeat this small group of brave men (a legionnaire who understood Spanish translated his words as they were spoken). The Mexicans were preparing for a general assault through the breaches they had opened, but before attacking, Colonel Milan once again summoned Maudet to surrender; Maudet scornfully refused.

    The final assault began. Soon, only five men remained with Maudet: Corporal Maine, and legionnaires Catteau, Wensel, Constantin, and Leonhard. Each still had one cartridge left; they fixed bayonets and, taking refuge in a corner of the courtyard with their backs to the wall, prepared for a final stand. At a signal, they fired point-blank at the enemy and charged with bayonets. Maudet and two legionnaires fell, mortally wounded. Maine and his two comrades were about to be massacred when a Mexican officer intervened and saved them. He shouted, ‘Surrender!’

    ‘We will surrender if you promise to care for our wounded and allow us to keep our weapons,’ they replied, with their bayonets still threatening.

    ‘We refuse nothing to men like you!’ responded the officer.

    Captain Danjou’s 60 men had kept their oath to the end. For 11 hours, they resisted 2,000 enemies, killing 300 and wounding as many. Through their sacrifice, they saved the convoy and completed their mission.

    Emperor Napoleon III decided that the name “Camarón” would be inscribed on the Foreign Regiment’s flag, and that the names Danjou, Vilain, and Maudet would be engraved in gold letters on the walls of the Invalides in Paris.

    Additionally, a monument was erected in 1892 at the site of the battle. It bears the inscription:

    ‘Here, fewer than sixty men
    Faced an entire army.
    Its mass crushed them.
    Life rather than courage
    Abandoned these French soldiers
    On April 30, 1863.
    To their memory, the nation erected this monument.’

    Since then, when Mexican troops pass by the monument, they present arms.”

    However, the official account says nothing of the events that allowed the survivors to tell their story. In fact, Captain Saussier’s company, which arrived at the scene the next day, found only the drummer Laï, who had been left for dead with nine bullet and lance wounds. General Dupin’s counter-guerrilla troops attacked the village of Cueva Pentada on June 13 and liberated one of Camarón’s survivors, Legionnaire de Vries.

    On June 28, they took the village of Huatusco, defended by guerrillas who had participated in Camarón, and discovered Sub-lieutenant Maudet’s grave, which two Mexican officers had entrusted to their sister’s care in vain. Finally, on July 14, 1863, twelve surviving prisoners were exchanged for Mexican Colonel Alba. Thus, 14 legionnaires survived the battle. Most of them were promoted and decorated.”

    Camarón: the Founding Myth of the Foreign Legion

    In the broader context of French history, and even within the scope of the Mexican expedition, the Battle of Camarón is just a small event—essentially a skirmish involving only about sixty French soldiers. Nevertheless, this “French Thermopylae” has been completely mythologized and glorified, to the point that it overshadows the collective memory of the expedition’s ultimate failure in Mexico. So why this fascination with Camarón? Every military corps needs its traditions, its “founding myths” of sorts, with memorable events where past heroes are held up as examples. The Foreign Legion, which was still quite new at the time (founded in 1831), needed its own.

    A few months after the event, Colonel Jeanningros obtained permission from the emperor to have the name “Camarón” embroidered on his regiment’s flag (a practice now extended to all Legion flags). Napoleon III also had the names “Camarón, Danjou, Maudet, Vilain” inscribed on the walls of Les Invalides. On May 3, 1863, Colonel Jeanningros erected a wooden cross at the battle site, inscribed with “Here lies the 3rd Company of the 1st Battalion of the Foreign Legion.” This cross was later replaced with a stone column. In 1892, the French consul Edouard Sempé raised a monument through public subscription, which was rebuilt and inaugurated in 1965.

    Camarón is, therefore, a real historical event in which a small group of legionnaires distinguished themselves. However, through commemoration, the event has been essentialized to embody a certain spirit. What is called the “spirit of Camarón,” which is meant to inspire every legionnaire, is the ability to obey and fight to the death (since almost the entire force was wiped out) for the success of the mission (the Mexicans were delayed, and the convoy was saved). In other words, it symbolizes true self-sacrifice and a sacred sense of duty.

    The sacred aspect is not an exaggeration, especially considering that Camarón includes what could be seen as a relic: Captain Danjou’s wooden hand. This prosthesis was searched for in vain by the relief column and was allegedly taken by a Mexican guerrilla before ending up in the hands of a French ranch owner near Tesuitlan, where Austrian lieutenant Karl Grübert reportedly purchased it.

    According to other sources, it was found during the arrest of General Ramirez. Colonel Guilhem deposited it at Sidi Bel Abbes (the Legion’s headquarters) in 1865. Today, it is housed in the crypt of the Legion’s Museum of Remembrance in Aubagne and is only brought out for commemorations of the battle. Danjou’s hand has all the characteristics of a religious relic: a debated origin, sanctification in a significant place, and regular exhibition for an important celebration.

    Since 1906, the official account presented above has been read to legionnaires every April 30th, so that the example of these sixty men from the Second Empire becomes a model. The phrase “faire Camarón” has spread beyond Legion ranks and into society, becoming synonymous with “fighting to the ultimate sacrifice.

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  • 5 Traditions That Mexico Celebrates Christmas

    5 Traditions That Mexico Celebrates Christmas

    In Mexico, Christmas is celebrated from December 12th to January 6th and the country features one of the most elaborate Christmas feasts in the world. It begins with honoring the Virgin of Guadalupe, followed by “Las Posadas,” where children mimic Mary and Joseph seeking shelter, visiting different homes each night for festive gatherings. “Las Pastorelas” are plays depicting the shepherds’ journey to find Baby Jesus, guided by the Star of Bethlehem. Christmas Eve, known as “Noche Buena,” concludes with a mass, feast, and family meetings. The Christmas celebrations in Mexico end with Dia de los Reyes or the arrival of the Three Wise Men, on January 6. Homes are adorned with native poinsettias and Christmas trees until the holiday ends.

    -> See also: Mexican Marigold: The Holiday Flower of Mexico

    Christmas Celebrations in Mexico

    Elements from pre-Hispanic Mexico, colonial Mexico, and even Germany and the United States have found their way into the Christmas customs in Mexico.

    Day of the Virgin of Guadalupe

    December 12th

    Dia de la Virgen de Guadalupe, observed on December 12th in Mexico, commemorates the Virgin Mary’s appearance to Juan Diego in 1531. Since this national holiday falls close to Christmas Eve, it has become part of Christmas celebrations in the country. According to legend, Mary appeared near Mexico City and left her image on Juan Diego’s cloak, now housed in the Basilica of Guadalupe.

    It is noticeable at processions, parades, and other ceremonies. Food sellers line the streets to sell Christmas foods called buñuelos (fried dough balls), and many homes also bake them for this holiday.

    Festivities commence on December 11th with Las Mañanitas (“The Mornings”), featuring songs, fireworks, and food stalls. On December 12th, over 10,000 people attend a Catholic Mass, particularly at the Basilica of Guadalupe, with regional variations such as Mexican marigold-strewn streets in Oaxaca and candlelit processions in Chiapas.

    Las Posadas

    December 16th-24th

    Las Posadas, a Mexican Christmas tradition with 400 years of history, begins on December 16th and lasts for nine days, culminating in Christmas Eve (“Buena Noche”). During Posadas, a candlelit procession begins at a designated house, led by children in silver and gold robes carrying lit candles and Mary and Joseph images. Adults, including musicians, follow, visiting homes and seeking lodging—a reenactment of Mary and Joseph’s search for shelter. Two children portray Mary and Joseph, while others act as innkeepers.

    Participants carry statues of Mary and Joseph, using blue or black candles for the Virgin Mary and Joseph and red candles for Jesus, symbolizing their journey for shelter. In small towns, candles are placed on cedar stumps near homes as a reminder of the couple’s search for refuge. The practice, rooted in caroling gatherings, signifies unity among families, especially during challenging times like the Mexican Revolution between 1910 and 1917.

    Nacimientos

    December 16th–January 6th

    Nativity of the Virgin Mary and Jesus
    A Nativity scene.

    Another Mexican Christmas celebration is a significant tradition called the Nacimiento. They are detailed Nativity scenes found in Mexican households, often featuring elaborate elements like water features and miniature villages. These scenes, set up from December 16th to January 6th, come to life with the addition of various characters, including the baby Jesus and the Three Kings.

    Nacimientos is part of Las Posadas which reenacts the Holy Family’s journey to Bethlehem, with costumed children leading candlelight processions from house to house, symbolizing Mary and Joseph’s search for shelter. When they find a welcoming home, figures of Mary and Joseph are placed in the family’s Nacimiento, followed by a shared feast among participants.

    Nochebuena

    December 24th

    The night of the 24th of December or Nochebuena (“Christmas Eve”) is the pinnacle of Mexican Christmas celebrations. Beginning on the 16th of December with Las Posadas, this festive nine-evening period culminates on Nochebuena. At midnight service (Misa de Gallo or Midnight Mass), children often lead a procession to the church, where they help set up the nativity scene and place the Christ Child figurine.

    The major Christmas lunch, which often includes fish specialties like cod, is shared among family members after the ceremony. The poinsettia, or flor de nochebuena (“Christmas Eve flower”), is a traditional holiday decoration in Mexico and also Guatemala.

    Furthermore, on February 2nd, Candlemas Day, the host of a tamale party is decided by cutting into a traditional cake that contains a concealed baby figure. Tamales are a traditional Mexican delicacy at Christmas created by steaming maize dough stuffed with different fillings in corn husks.

    Dia de os Reyes

    January 6th

    In Mexico, on the night of January 5th, children write letters to the Three Wise Men, expressing their dreams. While the children sleep, the Three Wise Men leave gifts, which the children unwrap early on January 6th, finding them at the base of the Christmas tree or near the Nativity scene.

    Mexican families come together for a special meal and games, sharing the traditional Rosca de Reyes (King Cake), a round sweet bread adorned with dried fruits and a hidden object: a small doll symbolizing Baby Jesus. This celebration, known as Dia de los Reyes (or Epiphany), marks the end of the Christmas season in Mexico and commemorates the visit of the Three Wise Men to Baby Jesus.

    For Mexican children, the Three Wise Men are the bearers of Christmas gifts, distinguishing this tradition from the role of Santa Claus. The oval shape of the Rosca de Reyes represents a crown.

    Dia de la Candelaria

    February 2nd

    And just when you thought that Christmas was over, there is another post-Christmas holiday in Mexico called Dia de la Candelaria.

    Candlemas, or Dia de la Candelaria, is observed annually on February 2. It’s a religious holiday celebrating Mary’s ritual cleansing after giving birth to Jesus and his presentation to the temple. The feast is known by many different titles, such as “Feast of the Presentation of Jesus Christ” and “Feast of the Holy Encounter”. The customs associated with the festival date back to the period of the Aztecs (1200–1500), far before the arrival of Christianity in the Americas. For instance, as a result of the significance of maize to Native Pre-Hispanic people, corn tamales and the hot corn drink atole are actually parts of Candelaria.

    When first introduced, the date of February 2nd coincided with ceremonies in the Aztec calendar to implore the gods for rain and a plentiful crop. Today, it’s neither a federal nor even a state holiday but many Mexicans nevertheless hold special mass services in honor of it.

    The person who discovers the Baby Jesus figure during the Dia de los Reyes feast inside a Rosca de Reyes (King Cake) on January 6th is expected to host the Candlemas celebration and prepare a large quantity of tamales for the Dia de la Candelaria. To commemorate the Virgin Mary’s supposed presentation of Jesus to the temple 40 days after his birth, Mexican families dress up the Baby Jesus doll (known as Niño Jesus) from their home nativity scene and transport it to the local church on February 2nd, the 40 days after December 25th.

    Traditional Mexican Dishes Served During Christmas

    The festive season in Mexico is no exception to the country’s reputation for bold tastes and spices. Here is the Christmas fare that is often eaten in Mexico.

    Tamales

    Tamales are a Mexican cuisine and are served at Christmas. They are steamed maize dumplings prepared with masa (corn dough) and stuffed with meat, cheese, or veggies. They originated in Mesoamerica from 8000 to 5000 BC.

    Pozole

    The main ingredients of the hearty soup known as pozole are hominy (dried maize kernels), meat (often pig), and other seasonings. In addition to lime wedges, lettuce and radishes are other garnishes.

    Bacalao

    Bacalao, a meal made with salted fish, is a Christmas food in the central part of Mexico. Romeritos (small green seepweed leaves) are also included in this dish, along with mole, potatoes, and shrimp.

    Ensalada de Noche Buena

    Christmas Eve, or Noche Buena, is marked by the consumption of a fruit-based seasonal salad known as Ensalada de Noche Buena (“Salad for Christmas Eve”). Apples, oranges, and pomegranates are used in its preparation, and it is served with almonds and a sugary dressing.

    Pavo Navideño

    Cumin and achiote are used in the preparation of Pavo Navideño, a roasted and stuffed turkey dish, also known as Mexican Turkey. It’s a staple after the midnight Christmas Eve service, and it goes well with gravy.

    Buñuelos

    As a Christmas treat in Mexico, Buñuelos are both sugary and crunchy. The dough is cooked and then sprinkled with sugar and cinnamon.

    Ponche Navideño

    During Christmas, Mexicans enjoy a nice glass of Ponche Navideño, a fruit punch (also called Mexican Christmas Punch). You may add a shot of brandy or rum to this concoction that calls for apples, pears, oranges, guavas, and spices.

    Romeritos

    Romeritos are small green seepweed leaves that are commonly blended with mole, potatoes, and shrimp (both in patty form and whole) and eaten with Bacalao at Christmas.

    Menudo

    Northern Mexicans traditionally celebrate Christmas Day with a bowl of menudo, a soup made with tripe and hominy. It’s also known as pancita and mole de panza.

    The Importance of Poinsettias

    The Mexican Christmas would not be complete without poinsettias. They are known as Flor de Nochebuena, or Christmas Eve Flower. The tale of a Mexican saint explains why this plant, which is really native to Mexico and Central America, has come to symbolize Christmas. One Christmas Eve, a little girl called Pepita went to church and brought a bouquet of weeds to give to the infant Jesus.

    Everyone who saw the bunch of weeds was certain they had seen a miracle as they suddenly blossomed into brilliant crimson flowers.

    Thereafter, the vibrant red blooms were dubbed the ‘Flores de Noche Buena,’ or ‘Flowers of the Holy Night.’ The Catholic feast of Dia de la Virgen de Guadalupe also features poinsettias. This flower is a symbol of good fortune and financial success in Mexican folklore and Mexicans utilize it extensively in their Christmas décor.

    Christmas Tree and Santa Claus in Mexico

    Is Santa Claus Popular in Mexico?

    Santa Claus and the Magi argue over who will deliver the gifts to the children in a cartoon.
    Santa Claus and the Magi argue over who will deliver the gifts to the children. ©Malevus

    In Mexico, Santa Claus is not a common part of the holiday custom. In spite of this, it is becoming more common, and some Mexican kids even anticipate his arrival on December 24. He is also known as Papa Noel or Santa Clos in some regions. On Dia de los Reyes, or the Day of the Kings, observed on January 6th, youngsters search for presents left by the Three Wise Men, or Magi, who have historically been the most prominent characters of Christmas in Mexico. Despite all that, Santa Claus is gaining popularity every year.

    Growing Popularity of Christmas Trees

    The second part of the 20th century saw a marked increase in the number of homes in Mexico that displayed a Christmas tree. While the expat community in Mexico was the first market for imported Christmas trees, the Mexican public has subsequently embraced them.

    During the Christmas season, these trees are shown alongside conventional nativity scenes. Rising disposable incomes and decreasing tree costs explain the Christmas tree’s rise in popularity. Retailers like Wal-Mart and Costco, as well as smaller Mexican supermarkets, stock artificial trees. The cultivation of Christmas trees has also become a large business and live trees are widely available in the country.

    Natural trees, on the other hand, are not as common since they are more costly, and the ordinary Mexican household has a little budget. Despite this, the use of Christmas trees is on the rise. Mexico imports over 1 million trees annually, nearly entirely from the United States and Canada, to meet the country’s yearly demand of approximately 1.8 million natural Christmas trees.

    However, almost 17,000 hectares of land in Mexico are dedicated to growing Christmas trees, and Mexico produces more than 1,000,000 Christmas trees for sale inside the country. In the states of Veracruz, Nuevo León, Mexico City, Puebla, Michoacán, Durango, Coahuila, and Guanajuato, the interior highlands are the primary locations for Christmas tree plantations. Many households utilize both real and artificial Christmas trees, and the trees are commonly decked with bright lights and other holiday decorations.

    The Overview of the Mexican Christmas

    Mexico is one of the last places in the world where Christmas still has great religious significance. The festivities have their origins in both Spanish and indigenous cultures, and the customs have permeated indigenous practices to produce a Christmas celebration unlike any other. Las Posadas, Nochebuena, Misa de Gallo, Dia de los Reyes, and Dia de La Calendaria are the Christmas holidays celebrated in the country.

    Elements from pre-Hispanic Mexico, colonial Mexico, and even Germany and the United States have found their way into these customs. All the Mexican Christmas decorations are created of tin, paper, wood, fabrics, or clay, and they are often decked up with nacimientos, tin ornaments, poinsettias, piñatas, luminaries, and Christmas trees. Tamale, pozole, bacalao, ensalada de Noche Buena, pavo navideño, buñuelos, ponche navideño, romeritos, and menudo are the classic Mexican Christmas meals.

  • Does Mexico Celebrate Halloween? Mostly Not

    Does Mexico Celebrate Halloween? Mostly Not

    Mexico does not generally celebrate Halloween. It is not a traditionally observed festival in the country since it has its roots in Europe and was introduced to the Americas by the settlers of the British colonies and the immigrants of the Irish in the 1850s. In contrast, Mexico celebrates its own unique festival on November 1st and 2nd called the Day of the Dead (Dia de Muertos). The Spanish colonizers of Mexico introduced the Catholic observances of All Saints’ Day and All Souls’ Day to the country in the 16th century as well.

    The Comparison of the Day of the Dead to Halloween

    Despite certain parallels in their traditions and practices, Halloween and the Day of the Dead are two separate festivals with different origins.

    Similarities:

    • Costumes, makeup, and masks are staples of both celebrations.
    • The use of skulls and skeletons in decorating is shared by both celebrations.
    • The concepts of death and the afterlife are central to both celebrations.

    Differences:

    Halloween dates back to ancient Celtic Samhain festival.
    Halloween dates back to the ancient Celtic Samhain festival. ©Malevus.com
    • Halloween is traced back to the Pagan Celtic Samhain festival, but the Day of the Dead includes indigenous Mexican origins.
    • Unlike the Day of the Dead, a historic Mexican celebration steeped in cultural and religious importance, Halloween is predominantly a commercial event in the United States.
    • The Day of the Dead is a celebration of life and death, in contrast to the sinister, grotesque associations of Halloween.
    • In contrast to the traditional activities associated with Halloween, such as trick-or-treating, haunted houses, and costume parties, the Day of the Dead involves going to cemeteries and building ofrendas, or altars, which are then decorated with flowers, candles, and other gifts.
    • The Day of the Dead occurs on November 1st and 2nd, whereas Halloween is on October 31st.

    -> See also: Why Are Owls Associated with Halloween?

    Some Mexicans Still Celebrate Halloween

    Urban Areas

    Just like in all countries, Mexico defies singular categorization when it comes to which citizens celebrate Halloween and which do not. Although it is not a nationally observed holiday, Halloween has become popular in several cities and other communities near the United States border.

    American popular culture and cultural interchange have been major factors in its acceptance. Mexicans call Halloween “Dia de las Brujas” (Day of the Witches) and a minority of youngsters dress up in costumes and visit neighbors’ houses in search of treats on October 31st. However, since the Day of the Dead celebrations frequently begin before Halloween and continue until November 2nd, these Halloween rituals often blend with the actual festival.

    “Queremos Halloween!”

    Children play a central role in celebrating Halloween, or Da de las Brujas (Day of the Witches) in Mexico. They dress up in costumes and visit neighbors for treats. Instead of “trick or treat,” they cry “Queremos Halloween!” (which means “we want Halloween”).

    Since the Day of the Dead already intermingles with other Catholic holy days (All Saints’ Day and All Souls’ Day), it tends to eclipse Halloween festivities, but it continues to grow in popularity. Adults in Mexico view Halloween as an opportunity to dress up and join parties since it brings together like-minded individuals who appreciate American lifestyles more.

    History of Halloween in Mexico

    The Day of the Dead festival dates back to the skulls placed on the altars in Aztec temples for remembrance.
    The Day of the Dead festival dates back to the skulls placed on the altars in Aztec temples for remembrance. ©Malevus.com

    In recent years, Halloween has been brought to Mexico through the impact of U.S. consumer products, media, and popular culture, notably with the establishment of the North American Free Trade Agreement in 1994. Some Mexicans saw the introduction of Halloween as a representative of what they called “cultural imperialism,” the United States’ exploitation of its cultural dominance to retain political and economic control over Mexico.

    Halloween celebrations, especially among youngsters who look forward to trick-or-treating and dressing up in costumes, have grown more popular in Mexico. Many Mexicans, however, continue to celebrate the Day of the Dead independently of Halloween and in accordance with their own set of traditions.

    This festival has become more well-known outside Mexico in recent years, notably in the United States, where many individuals of Mexican ancestry celebrate it. But the Day of the Dead is not the same as Halloween, which has its own history and customs that have nothing to do with the Mexican event.

    The Celtic people, who at the end of the Iron Age ruled over most of Europe, are often credited with bringing Halloween to modern-day Ireland, the United Kingdom, and Scotland. All Hallows Eve, All Saints Day, and All Souls Day, together known as Hallowmas, continued to be celebrated with bonfires and costumes despite their best attempts to eradicate the practice.

    There has never been a decline in the custom of hiding your identity behind a mask on October 31. These customs originated in Europe but were introduced to North America by the British colonists and subsequently by the Irish immigrants who arrived in the 1850s.

    The Spanish colonizers of Mexico introduced the Catholic observances of All Saints’ Day and All Souls’ Day to the New World. The church adopted aspects of the Aztec celebration in an effort to Christianize formerly heathen traditions and bring the two civilizations together amicably. The Aztec event was originally held at the beginning of summer, but the Spanish priests moved it to the conclusion of summer so that it would coincide with their own celebration of the dead, All Souls Day.

    What is the Day of the Dead Festival?

    Although it has ancient Indigenous origins in Latin America dating back to 1000 BC, the Day of the Dead, or Dia de Muertos, is a traditional Mexican celebration that draws heavily from the Aztec and Mexica civilizations. It is a popular Mexican celebration marked by trips to cemeteries, the building of ofrendas, and the adornment of altars with flowers and candles in memory of departed ones.

    The ancestors of Mexicans, the Aztecs, celebrated the deceased with a festival in the month of Mictecacihuatl (“the Lady of the Dead”), starting as late as the 14th century AD. The calendar month of this Aztec deity corresponded to July. Death was considered temporary and the departed were believed to pay visits to the living.

    In the autumn, there would be at least two major holidays honoring the deceased and welcoming them back to the living. There is music, dancing, and parades on the Day of the Dead, as it has grown to be such an important event in Mexico. Although the Day of the Dead is most closely associated with Mexico, it is celebrated in a similar fashion in other Catholic nations across the globe.

    How is the Day of the Dead Celebrated in Mexico?

    The 1st and 2nd of November mark the annual celebration of the Day of the Dead. They include going to cemeteries, building ofrendas, and adorning altars with flowers, candles, and other tributes in memory of and respect for ancestors. There are some basic tenets of this Mexican celebration:

    • At an ofrenda, loved ones of the departed are honored with photographs and perhaps their favorite foods and drinks.
    • Visitors are welcomed inside homes and given traditional Mexican fare like pan de muerto and atole, a drink derived from maize, as well as a glimpse at the altar.
    • Many Mexicans visit cemeteries on November 2 to leave floral tributes, lit candles, and other gifts for the deceased.
    • There are parades, concerts, and dance parties.
    • Costumes of calaveras or colorful skulls and skeletons are common, as is the use of face paint or masks.
    • The celebration was heavily inspired by the Aztec and Mexica civilizations, although it has ancient Indigenous origins.
    • The Spanish colonizers of Mexico also introduced the Catholic observances of All Saints’ Day and All Souls’ Day to Mexico.
  • Mexican Revolution: Zapata, Villa, and Madero

    Mexican Revolution: Zapata, Villa, and Madero

    • The Mexican Revolution began on November 20, 1910, led by Francisco Madero, Pancho Villa, and Emiliano Zapata.
    • The Mexican Constitution was adopted in 1917, concluding the revolution and enacting social and labor reforms.
    • The Mexican Revolution resulted in the deaths of 1 to 1.5 million people and led to various phases with different leaders and goals.

    The first tensions began in 1910, when Mexican President Porfirio Diaz was re-elected after rigged elections in which his main political rival, Francisco Madero, was jailed. Diaz had been in charge of the country for 30 years and was responsible for huge inequalities in wealth distribution and deplorable living and working conditions. His determination to stay in power inflamed society.

    November 20, 1910, is considered the start of the Mexican Revolution, which initially took the form of guerrilla warfare. On November 6, 1911, Madero was finally elected president. However, he failed to meet the demands of the revolutionaries. Numerous conflicts, led by Pancho Villa, Emiliano Zapata, and Pascual Orozco, continued for two years. When Madero was killed in February 1913, Victoriano Huerta took power. Two groups emerged during this period: the Constitutionalists and the Conventionalists. This bloody struggle ended in 1917 with the adoption of the Mexican Constitution.

    Emiliano Zapata and Pancho Villa were revolutionary leaders who championed the causes of land reform and social justice. Zapata, the leader of the Zapatistas, focused on agrarian reform and land redistribution. Villa, known for his military leadership, led forces in northern Mexico and fought for various revolutionary goals.

    What Were the Causes of the Mexican Revolution?

    Porfirio Diaz’s presidency was characterized by great injustice. Land was in the hands of a few big landowners, while workers worked for starvation wages. Society wanted change, and Diaz’s decision to seek re-election more than 30 years after coming to power (after a coup) set off a storm.

    Groups formed to fight against a government perceived as totalitarian and unjust. They wanted to put an end to the “Porfiriato”, known for the sharp rise in poverty, food shortages, high inflation, pressure on local wealth, the sale of Mexican companies to foreigners and the rise of nationalism.

    Land restitution was the main focus of the revolution, especially in central Mexico. But it was also a struggle for power and a struggle against the economic and political obstacles put forward by the people of the north.

    The Evolution of the Mexican Revolution

    The Mexican Revolution went through several violent phases. Many people died, including successive heads of state: Francisco I. Madero, Pancho Villa, Pascual Orozco, Emiliano Zapata (Attila of the South), Álvaro Obregón, and Venustiano Carranza. There were uprisings and coups everywhere.

    The rebellion started in the north of the country. Francisco Madero calls for free elections with the “Plan of San Luis de Potosí” (a text listing his demands and requests). 25,000 guerrillas joined the plan and managed to oust Diaz from power. Madero was then elected, but he kept in force all the decisions of his predecessor.

    On February 22, 1913, after a 16-month “reign”, he was overthrown and killed by General Victoriano Huerta, who restored Diaz’s totalitarianism and continued the dictatorship. However, troops were formed to fight against Porfiriato’s successor. This was called the tragic decade (decena tragica). The troops were led by Carranza and Obregón in the north of the country and Zapata in the center. These groups were supported by unionized workers and part of the population.

    In 1914, Álvaro Obregón launched an attack on the capital, Mexico City, and ousted Huerta from power. Venustiano Carranza (an ally of Obregón) took over the government. But once again, no changes were made. Emiliano Zapata’s troops fought against the big landowners.

    Pancho Villa took the haciendas by force and gave them to his lieutenants. Obregón and Carranza were more against the clergy. Eventually, these different movements would clash. In 1914, the Zapatistas joined forces with Villa’s men to take Mexico City. The Constitutionalists, led by Carranza, repulsed them. Carranza once again seized power. In 1919, Zapata was killed in an ambush set by Carranza. Villa retreated to a farm. Carranza was assassinated in 1920 and Villa in 1923. Álvaro Obregón assassinated Carranza in the final coup of the Mexican Revolution and became president.

    The Mexican Revolution can be divided into several phases or stages: the Madero period (1910-1913), the Constitutionalist period (1913-1917) and the post-revolutionary period (1920s). Each phase involved different leaders and goals.

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    Consequences of the Mexican Revolution

    President Porfirio Díaz in civilian uniform in 1903.
    President Porfirio Díaz in civilian uniform in 1903.

    In 1914, the revolutionaries met at the Convention of Aguascalientes but failed to reach an agreement. The Mexican Revolution ended in 1917 with the adoption of a new constitution. Francisco Mgica, a highly progressive nationalist, was largely responsible for drafting the text that the Constituent Assembly adopted.

    The constitution enacted more social principles, including social protection and guarantees for workers, as well as better agricultural distribution. It also eliminated the advantages of the Church and other countries’ preferential rights over Mexico’s underground riches. Despite its charm, the government hardly ever put the constitution into practice. Carranza was assassinated in 1920 after illegally regaining power. Obregón became President of Mexico.

    Between 1 and 1.5 million people died during this revolution. Other events also punctuated the revolution. One of them was the Cristero War, which lasted from 1926 to 1929, during the “Sonoran Years.” Mexican nationalism and the National Revolutionary Party took shape during this period. A third revolutionary period took place from 1934 to 1940 with the dialogic government of Lazaro Cardenas. The revolution ended in 1938, when plans for national integration, state building, and the establishment of national capitalism were completed.

    The Mexican Revolution saw several battles and skirmishes, including the Battle of Ciudad Juárez, the Battle of Celaya and the Battle of Zacatecas. These battles had a significant impact on the course of the revolution.

    Who Were the Leaders of the Mexican Revolution?

    Pancho Villa Emiliano Zapata Mexican Revolution
    Pancho Villa and Emiliano Zapata Mexican.

    The Mexican Revolution was marked by several important figures.

    • Victoriano Huerta was born in 1850. This Mexican general soon swore allegiance to Madero but conspired against him and seized power (1913). The rebellions gradually spread. He renounced the presidency on July 15, 1914, and went into exile before dying in 1916.
    • Venustiano Carranza was born in 1859. He entered politics at a young age and joined forces with Madero. After Madero’s assassination, he became head of government from 1915 to 1920. He was removed from office by the army and assassinated on May 21, 1920.
    • Francisco Madero was born in 1873 into a wealthy landowning family. He was elected president in 1911 and began a presidential term that was considered disastrous. It ended with his assassination in 1913.
    • Pancho Villa, or José Doroteo Arango Arámbula, was born in 1878. When he was 16 years old, he killed the man who raped his sister and fled. He took the name Pancho Villa and joined Madero. After the fall of Madero, Villa was hunted down and assassinated on July 20, 1920.
    • Emiliano Zapata was born in 1879. He began his political career in 1910, defending peasants against landowners. A year later, he became close to Pancho Villa and fought against the Carranza government.
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      In 1919, he was killed by Carranza’s troops.
    • Álvaro Obregón was born in 1880. He began his political career in 1911, joining the Carranza camp. His agrarian reforms and tensions with Adolfo de la Huerta marked his election as president on October 26, 1920. In 1928, a Catholic dissident assassinated him.

    Emiliano Zapata led the Zapatistas, who pushed for land reform and the return of land to the peasants. Their slogan “Tierra y Libertad” (Land and Liberty) reflected their focus on agrarian reform.

    Who Were the Women of the Mexican Revolution?

    Valentina Ramírez Ávila
    Valentina Ramírez Ávila.

    When we talk about the Mexican Revolution, we talk a lot about men, but some women stood out. Many of them worked with the revolutionaries, albeit secretly. We can see these women for the first time in the book Adelitas by Rosario Acosta Nieva and Eric Taladoire. The book includes more than 400 names. These women fought for the recognition of disadvantaged classes.

    They were the shadow forces of revolutionary movements. Dolores Jimenez y Muro made her name during the Mexican Revolution as an activist and supporter of General Emiliano Zapata. Common women were also involved in the revolution. Maria Belén Gutiérrez de Mendoza is an exemplary fighter for minority rights.

    There were also many women who disguised themselves as men to fight, such as Petra Herrera. She played an active role in the revolution, joining Pancho Villa’s troops disguised as men and later forming her own battalion of women soldiers.

    • Carmen Serdán – Carmen Serdán was a schoolteacher from Puebla and one of the earliest supporters of the revolution. She provided a safe house for the revolutionaries and helped them organize the movement.
    • Dolores Jiménez y Muro – She was an intellectual and writer who supported the revolutionary leaders. She was also a close collaborator of Francisco Madero, one of the main revolutionary figures.
    • Leandra Becerra Lumbreras – Leandra is known for being one of the oldest participants in the revolution, joining the fight at the age of 127. She helped deliver supplies to the revolutionary forces and provided support as a cook.
    • Valentina Ramírez Ávila – Valentina was a revolutionary soldier who dressed as a man and fought alongside her husband. She gained fame for her combat skills.
    • Amelio Robles Ávila – Amelio Robles is an interesting figure as he was assigned female at birth but lived as a man, serving in revolutionary forces and attaining the rank of Colonel.
    • Elisa Griensen Zamudio – Elisa was a key figure in the Zapatista movement, aiding Emiliano Zapata’s efforts by delivering intelligence, supplies, and even funds from the United States.
    • Josefa Ortiz de Domínguez – Although she lived a generation before the Mexican Revolution, she is remembered for her role in the early independence movement, her support for insurgent leaders, and her contribution to the broader struggle for Mexican independence.
    • La Adelita – “La Adelita” became a symbol of the women who supported the revolutionary troops, often cooking, nursing the wounded, and participating in other crucial roles.

    These women contributed to the Mexican Revolution in various ways, from providing direct support to fighting on the front lines. Their actions helped shape the course of the revolution and had a lasting impact on Mexican society, including improvements in women’s rights and opportunities.

    Important Dates in the Mexican Revolution

    Main battles of the institutionalist revolution (1913-1914)
    Main battles of the institutionalist revolution (1913-1914). Image: Wikimedia.

    November 28, 1876: Porfirio Díaz Assumes the Presidency of Mexico

    The Mestizo-born general Porfirio Díaz (1830–1915) became President of the Mexican Republic after overthrowing Sebastián Lerdo de Tejada (the Oaxaca rebellion), a position he held until 1911. Although he was the guardian of a strong form of government known as the “Porfiriato”, he nevertheless helped to end the long period of anarchy that plagued the country and began to develop the economy through foreign investment. He was in turn overthrown by the 1911 Revolution and spent the last years of his life in Paris.

    November 20, 1910: Beginning of the Mexican Revolution

    Since 1876, Porfirio Diaz had ruled Mexico arbitrarily, to the detriment of the peasants. In 1908, Francisco Madero, a young landowner, opposed Diaz and led an uprising that spread throughout the country. He ran for election in April 1910 but was imprisoned by Diaz, who was elected president for the seventh time. Released shortly afterwards, Francisco Madero called for rebellion against the government on November 20, 1910. Pancho Villa and Emiliano Zapata joined him to lead the revolution.

    September 1, 1911: Francisco Madero Elected President of Mexico

    Francisco Madero was elected President of Mexico in September 1911. However, he failed to put an end to the civil war in his country. His opponents included Emiliano Zapata and Pancho Villa, who had fought with him in the revolution. Even Francisco Madero’s supporters were divided and the situation worsened when he founded the Progressive Constitutional Party. Peasants, workers, and the middle class disapproved of his policies for various reasons. The new president failed to fulfill his agricultural policy commitments. He was assassinated on February 22, 1913.

    November 25, 1911: Zapata publishes the “Ayala Plan”

    In the Mexican state of Morelos, the revolutionary Emiliano Zapata proposed a land reform project he called the “Ayala Plan”. The text called for one third of the communal territories plundered by landowners to be returned to the Indian population. This revolutionary plan was the first in the world to call for agrarian reform and a better distribution of land and wealth. Despite Zapata’s assassination, the Indians in Mexico would partially benefit, but would be decisively removed from power by the rich Creoles.

    Agrarian reform was a central issue in the Mexican Revolution, with the goal of addressing land inequalities and redistributing land to peasants. This reform aimed to empower the rural poor and reduce the power of large landowners in Mexico.

    April 14, 1914: Battle of Topolobampo

    In the midst of the Mexican Revolution, the Mexican port of Topolobampo was the scene of one of the first air battles in history. General Alvaro Obregón, a prominent constitutionalist officer, is stranded in the harbor aboard the Tampico. Opposing him is a Federal Army ship, the Guerrero, commanded by Captain Ignacio Arenas. While the Tampico was in bad shape, she was rescued by Captain Gustavo Salinas’ biplane Sonora, which bombed the Guerrero, which was not equipped for aerial combat, forcing her to flee.

    July 2, 1915: Death of Porfirio Diaz

    Born on September 15, 1830, in Oaxaca, Mexico, Porfirio Diaz was a Mexican soldier and politician. He ruled the country from 1876 to 1880 and then from 1884 to 1910. As a totalitarian president, he changed the laws so that he could replace himself indefinitely. The blatant fraud in the 1910 elections that triggered the Mexican Revolution would be his undoing. He was exiled to Europe to avoid a civil war and died in Paris on July 2, 1915.

    March 9, 1916: Pancho Villa Raids the American Village of Columbus

    Pancho Villa, whose real name was José Doroteo Arango Arámbula, organized a raid against the village of Columbus (New Mexico). To this end, he entered American territory with 1,500 men, 400 of them cavalry, and launched an attack in which he himself did not participate. The attack resulted in 17 deaths on the American side and about 100 on the Mexican side. Many buildings were also burned, including the post office and a hotel.

    April 10, 1919: Assassination of Zapata

    Near the town of Cuernavaca, dictator Carranza’s men ambushed Mexican revolutionary Emiliano Zapata. Nicknamed the “Attila of the South”, Zapata was fighting Creole landowners in the south of the country, while the uprising in the north was led by his friend Pancho Villa. In 1911, Zapata became the first Mexican to advocate agrarian reform when he drafted the “Plan of Ayala”, calling for the return of land to Native American tribes.

  • Ik Kil: A Magical Sinkhole Where Mayans Went to the Afterlife

    Ik Kil: A Magical Sinkhole Where Mayans Went to the Afterlife

    Mostly in the Yucatán Peninsula and the adjacent Caribbean islands, you can find cenotes, which are circular karst holes filled with the cleanest water. There are around 2,000 such “wells” in this area, according to government statistics. Unofficial estimates put their total population at around 5,000. One of the most frequented cenotes is Ik Kil or Ik-Kil. Its formation predates the era of Mayan civilization. The lake served as both a supply of potable water and a setting for horrific ancient ceremonies. Cenote Ik Kil is now a section of the eponymous archaeological park. It’s developed into a tourist destination with the proper facilities.

    What is Ik Kil?

    ik kil cenote

    Ik Kil (or “Sacred Blue Cenote”) is one of the oldest examples of open cenotes. Limestone is the predominant rock type on the Yucatán Peninsula. Here, the wind and rain can really beat down the rocks. Water eroded the limestone over thousands of years, creating caves. Then, when subjected to the weight of tropical downpours, the arches of these caves collapsed, giving rise to cenotes.

    Spanish speakers were the first to use the term “cenote.” The Mayan word “dzonot,” meaning “well,” served as the basis for this term. A literal translation of “Ik Kil” is “the place of the winds”. The visitors can sense a gentle breeze as they descend into the Ik Kil from the sun-warmed dirt above.

    Ik Kil’s Function

    Chaac, the ancient Maya rain god, 7th–8th century.
    Chaac, the ancient Maya rain god, 7th–8th century. (MetMuseum)

    The ancient locals of Yucatan relied on natural wells as their primary supply of drinkable water due to the region’s lack of rivers and lakes. However, it was not the extent of their usefulness. For the Maya, cenotes also served as portals to the afterlife.

    Mayans worshipped the rain deity Chaac in this cenote while offering human and animal sacrifices. Numerous jewelry remains, along with human and animal skeletal remains, were discovered at the bottom of Cenote Ik Kil.

    The closeness to Chichen Itza, an ancient archaeological site that almost every tourist to Mexico hopes to see, is a major factor in Ik Kil’s appeal. These two destinations are often paired together in tour packages.

    It is a Holy Site After All

    Surrounding the Ik Kil at ground level are rare flora and large trees. The area is perfect for avian life. Toucans, parrots, and other species of birds are common sights here. The internal structure of the cenote is much more intriguing. The turquoise color comes from the sky being reflected in the clean water.

    Liana plants (a woody vine) also grow down from the trees that are growing above the pit and reach the water’s surface. It is forbidden to touch the plants around Ik Kil. Security personnel are strictly enforcing this rule all over the place.

    How Big is Ik Kil?

    ik kil cenote
    (Guillaume Capron, CC BY-SA 2.0)

    The Yucatan Peninsula is home to dozens more cenotes than Ik Kil. However, it is without a doubt one of the largest and deepest.

    Cenote Ik Kil is 130 feet deep, and from the water to the ground, it is measured at 85 feet. To put this into perspective, you can place a 20-story building inside Ik Kil. The whole sinkhole is 197 feet in diameter.

    This karst lake is completely devoid of any areas of shallow water. Life jackets are available for people who don’t feel confident in their swimming skills.

    Reaching Down to Ik Kil

    ik kil 5
    (Gildardo Sánchez, CC BY-SA 2.0)

    Ik Kil is reached through a spacious stone stairway. Take your time as you make your way down it. The swimmers’ continual splashing causes the stairs to become dangerously slippery. There are wooden ladders designed specifically for use in the water.

    Year-round, the water temperature is between 70 and 80 degrees Fahrenheit in Ik Kil. Swimming in Ik Kil is often praised for how chilly the water is compared to the ground temperature.

    The lake’s local residents deter some tourists from entering the water. Because black catfish live in this clean, blue water, along with plankton. However, the fish act quite calmly, as if they are completely oblivious to us.

    The Recent Popularity of Ik Kil

    It’s hard to imagine, but until recently, Cenote Ik Kil was known only to Mexicans, seasoned visitors, and scientists. The Red Bull tournaments launched this place to stardom. A diving contest was conducted there in 2014, and competitions were staged there in 2010 and 2011.

    The participants jumped from a height of 80 feet above ground level and performed a variety of acrobatics as they descended to the ground below. In the present, leaping is only allowed from specially constructed platforms.

    The cenote’s ecosystem is safeguarded in every manner it can. Everyone should take a quick shower before getting in the water to remove any traces of makeup, sunscreen, or bug spray, since these products may have a negative impact on marine life.

    Directions to the Ik Kil Cenote

    Cenote Ik Kil is located outside of Pisté, in the northern Yucatan Peninsula municipality of Tinum. It sits close to the Valladolid highway, not far from the Chichen Itza ruins.

    Around 3 miles separate Chichen Itza and the Ik Kil; 4 miles separate Pisté and the city of Valladolid; and 25 miles separate Valladolid and Mérida.

    From the Chichen Itza visitor center, various minibuses go to the nearby Ik Kil. If you want to go from Valladolid to Ik Kil, you should go to the bus terminal and look for the Oriente bus. You can take a bus from Merida to Pisté and then a cab to the cenote. No buses or minibuses go between Pisté and Ik Kil.

    Bicycling is another popular option for getting around Yucatan and seeing various sites along the way to the cenote. There is a bike rental shop on practically every corner.

    The landmark is accessible every day, all the way until 5:00 p.m. Travel experts advise coming to the cenote before 11:00 a.m. or after 4:00 p.m. to avoid the hordes of tourists. The tours usually include the shower and bathroom facilities. But life jackets and lockers for valuables are available for an additional fee.

    The admission price is cash only, and paying with local currency should come in handy. However, the exchange rate for dollars is quite disadvantageous in Mexico.