My Humanties Story

One of the books we read in class

    When going back to the first week of this class, my expectation going in was that I would get to learn about the human experience in Latin America. I expected to learn all there is to know about the culture of Latin America and its people's values. My goal at the beginning of this class was to absorb all that I could to receive an A and learn more about the religious side of Latin America. Now that I am at the end of this class, I now have a deeper meaning of the human experience of those from Latin America. My definition of humanities is ever-expanding. I do not know yet if I have completed my goal of receiving an A, but even if I don't, the knowledge that I have gained does not need a letter grade to validate itself. 

    Since I am majoring in Humanities, I am interested in any humanities so enroll in all that I can. I love culture, and any humanities class focuses on culture and religion. I learned many things in this class, including the Olmec and Maya civilizations, the experience of immigrant farmworkers, how colonialism affected Mexico, and how border policies are separating families. Before this class, I knew little about these subjects to the point where I wouldn't be confident in a discussion about these topics. However, now I can say that I am very confident in sharing my learning with others. 

A video about the book Fresh Fruit, Broken Bodies, by Seth Holmes.

    In our final project for this class, I focused on the theme of religion. From the Olmec civilization all the way to the contemporary issues of what the people of Latin America face, my presentation tells the story of how religion plays a role in the lives of many. What I liked best about the project was being able to see the impact that religion has at the end of it. Each slide tells its own story of how religion influences art, ideas, skills, and institutions. In all,  spent around fifteen hours plus on this project, as I went solo. Here is my presentation which focuses on religion. 

Works Cited:

Christenson, Allen J. Popol Vuh. O Books, 2003. 

Holmes, Seth M. Fresh Fruit, Broken Bodies Migrant Farmworkers in the United States. Univ. of California Press, 2014.

Books I Have Read in 2022

Aciman, Andre. Call Me by Your Name. Atlantic Books, 2007. 

• This is about a teenager, Elio, who falls in love with his father's intern, Oliver. It is a story about longing, peaches, and healing from heartbreak. I recommend this book if one loves Italy in the 80s.

Christenson, Allen J. Popol Vuh. O Books, 2003.

• This book holds the stories of the ancient Maya which have been translated from the original Maya text. It focuses on many stories including twin brothers, maize, and a rubber ball. It shows us what the Maya civilization believed thousands of years ago. 

Colum, Padraic. The Children of Odin: Nordic Gods and Heroes. Barnes & Noble, 2006. 

• This book is a collection of ancient Nordic myths. It is a lyrical retelling of the epic tales of Nordic gods and Nordic heroes. If you like Thor and Loki from the Marvel movies, then you can read the mythology that inspired these Marvel characters.

Holmes, Seth M. Fresh Fruit, Broken Bodies Migrant Farmworkers in the United States. Univ. of California Press, 2014. 

• Holmes provides us with information about the everyday lives and suffering of migrant farmworkers. This book includes the horrors of border control and the illegal acts that border control agents commit on people trying to cross the border. I highly recommend this book as it opens your eyes to the reality of the embedded racism our policies contain.

Rubenstein, James M. Contemporary Human Geography. Pearson Education, Inc., 2019.

• One of the branches of geography is human geography. This book is associated and deals with humans and their relationship with communities, cultures, economies, and interactions with the environment by studying their relations with and across locations. It is a great book if you want to learn about our relationship with the landscape around us.

The Need to Connect

     While doing a virtual tour at the Museum of Latin American Art, I came across the exhibition called "Victor Hugo Zayas: The River Paintings." This solo exhibition portrays the art piece called Grid Series 16 by Victor Hugo Zayas. The Museum gives a short introduction to Zayas and his work as it states:

"The Museum of Latin American Art presents a solo exhibition of new work by Los Angeles artist Victor Hugo Zayas. This survey presentation features a recent, soulful body of work born from the artist’s industrial studio on the bank of the L.A. River. These extraordinary works constitute a time-lapse portrait of Los Angeles’s infrastructural heart, capturing its movement, moods and light through changing seasons, smog, fires, riots, night, and fog."

Victor Hugo Zayas, Grid Series 16 (2015)

    Zayas states that one of the reasons he decided to use the rivers as his focus in paintings is because they give us life. He explains that we have always made civilizations by rivers because they give us a vital source to survive. He also explains that there is a lot of concrete in the world and that we don’t take out time to appreciate the river and its way of calming us. He was inspired to paint the Grid Series when he was on a plane and looked out of the window. There he saw the whole city interconnected with one another, which looks like a grid. The same grid can be found on the surface of a river as the body moves and ripples. 

    The article titled "Above the Grid" by Susan Greenberg talks about an artist who also paints grids, Yvonne Jacquette. At the beginning of the article, it goes into how Jacquette started painting aerial views after she did some sketches looking out of a plane's window. She does aerials of Manhattan where she painted the art shown in the picture to the left. It also talks about other artists and their use of the grid style of painting. But, it mainly focuses on Jacquette and how each of her paintings is her own interpretation of the landscape. And similar to Zayas, Jacquette also paints in a modernist way. It states, “Their appearance recalls the long history of the grid as a central modernist trope throughout much of the twentieth century” (Greenberg 91). Grids created by modern artists envoke not order, but poetry throughout their art. As Zayas states, "let the art speak for itself." To search this article, I use the terms "(grids in art)(river)."

Southwest View from the World Trade Center II

    The reason I chose this article is that both Zayas and Jacquette were inspired to paint in a grid style because they were up in planes looking down at the landscape below. Both also paint in a style that is modern, meaning that they have cast aside traditional methods of painting to include their own. Also, the way they interconnect concrete with water is also shown in the article as it states, “Nature and city alternate as we move up the vertiginous canvas” (Greenberg 90). Zayas's art, like Jacquette's, intertwines the river with the grid of a city. In the art shown to the left, we can see the intertwining of the skyscrapers with the body of water above. Both of these artists' art show the connection between the city and water. My class theme of religion does not really fit into the connection of city and river, but I can say that Zayas stating that throughout history we humans have made civilizations along the river because it is a life source, reminded me of how these waters were so important, that they were made into gods. In plenty of mythology, there would be river gods or goddesses who, if angered, would cause droughts or floods. Either way, the river has been an important factor in our survival, and its importance is beautifully portrayed in both Zayas and Jacquette's artwork.

Here is a video of Victor Hugo Zayas explaining why he paints grids and what inspired him to do so:

Works Cited:

Greenberg, Susan. "Above the Grid." Yale University Art Gallery Bulletin, 2004, pp. 84-91, http://www.jstor.org/stable/40514643. Accessed 11 May 2022.

“Victor Hugo Zayas: The River Paintings - Molaa: Museum of Latin American Art.” MOLAA, molaa.org/victor-hugo-zayas-the-river-paintings.

Injustice In Court

    In the Latino USA podcast, the episode titled “A Child Lost in Translation” describes a story where someone’s nightmare turns into reality. Originally broadcasted on May 31st, 2019, and published in Latino USA on April 29th, 2022, this episode is about Teresa Matias and her five children. Listening to this episode on May 3rd, 2022, I find out how cracked our justice system truly is. Hosts Janice Llamoca and Ashley Cleek tell the story of how a woman named M, for privacy issues, stole Matias’s child right in front of her.

A Child and Mother

    At the only Catholic Church in Huntsville, Alabama, that provides a service in Spanish is where she ends up meeting M, as the church members hear that a woman of five children might need help, so they go over and bring diapers. M then shows up on Matias’s doorstep a week later, where she then takes an interest in Matias’s youngest child. It is well known throughout the Church and community that M and J.P. cannot have children because of infertility. M and J.P., again for privacy issues, then tell Matias that they can look after the child while she is away at work. The child, only being around 1 at the time, is hard to take care of while working. So, Matias agrees. M and J.P. then tell Matias about an open adoption which means that Matias can still see her child and will have the same rights she has now, but that M and J.P. will also be taking care of him. She agrees but wants to talk to a lawyer. So, M and J.P. get a lawyer and at each of their meetings with the lawyer and Matias, only English is spoken. This is a problem, as Matias's first language is a Mayan language called Qʼanjobʼal, while her second language is Spanish. Matias is given no interpreter, the only ones interpreting what the lawyer is saying and what Matias is saying is M and J.P. It says, “Teresa says the lawyer spoke mostly to J.P., M’s husband. They spoke in English" (Latino, 18:09 - 18:13). After weeks of "talking" to the lawyer, M and J.P. tell Matias that they have one more meeting to go to. This meeting was held in court. With no interpreter given to Matias, she knows nothing of what is going on. Shaking the Judge's hand at the end, Matias leaves and it is over. M and J.P. tell her that she can't come to visit her child anymore and in a couple of months, M, J.P., and Matias's little boy are gone. What Matias thought an open adoption was, was a lie, as it merely means that the birth mother and child know each other's names. Matias's youngest child's birth certificate is now changed, and Matias has no rights to her child. What I loved about this story was the fact that the host's tried so hard to interview M and J.P. As the audience, we can tell how passionate the hosts were in telling Matias's story and the injustice she received in court for not providing her an interpreter. What I disliked about this story was the end, as Matias is still without her fifth child. She is too poor to hire a lawyer, and I wish that the hosts could have provided a way to help Matias and her family.

    The article titled “TOWARD NEW UNDERSTANDINGS OF ADOPTION: INDIVIDUALS AND RELATIONSHIPS IN TRANSRACIAL AND OPEN ADOPTION" by Mary Lyndon Shanley, goes over the history of adoption and the controversial questions that it surfaces. It analyzes questions such as should black children be adopted by black parents? Should white children be adopted by white parents? I selected this article because t dived deeper into the problem of adoption. Yes, there are plenty of great outcomes. But like all things, adoption can be used as a tool. In this article, Shanley states, “E. Wayne Carp has argued that what he calls the shift from confidentiality (records closed to all but "the parties of interest": i.e., birth parents, adoptive parents, and child) to secrecy (records inaccessible to everyone except by a court order) arose from a complex set of factors, including social workers' desire "to defend the adoptive parents, protect the privacy of unwed mothers, increase their own influence and power, and bolster social work professionalism." Adoptive parents tried to avoid the stigma of infertility and the fear that the birth parents might reappear by pushing for secrecy” (Shanley 23-24). This quote explains what has happened in the justice system for Matias. Adoptions can be secretive, not for the benefit of the child, but for the benefit of the adoptive parents.

    My theme of religion plays a part in both the episode and article. In the article, the question of “Should a Catholic child be placed only with Catholic parents and a Muslim child only with Muslim parents?” (Shanley 1) is stated as a controversial question. This question alone shows how important we believe religion is in the lives of others. In the episode, before Matias's child is taken away from her, she gets all five of her children baptized. It states, “Her children were part of the religion she grew up with. And Teresa finally had a community” (Latino, 11:15 - 11:21). Having her children connected to her by the religion that she grew up with made her happy. It again goes to show how others give importance to religion. This story of Matias and the article by Shanle both show us faults in the justice system, one more than the other.

Here it shows that the constitution states that we have the right to an interpreter in court and how the need for them is growing:

Works Cited:

Latino USA, 13 Mar. 2022, www.latinousa.org/. 

SHANLEY, MARY LYNDON. “TOWARD NEW UNDERSTANDINGS OF ADOPTION: INDIVIDUALS AND RELATIONSHIPS IN TRANSRACIAL AND OPEN ADOPTION.” Nomos, vol. 44, 2003, pp. 15–57, http://www.jstor.org/stable/24220070. Accessed 4 May 2022.

Holmes and His Work

    Growing up Hispanic in a predominantly white city came with some downsides. One of these downsides was the ongoing one-sided discussion of why we need a wall built to “keep all the Mexicans out.” Jokes underlined with hate against “illegal immigrants” and that the only reason they cross the border is to smuggle drugs and commit crimes in the U.S. shows a horrible side of this country. The book, Fresh Fruit, Broken Bodies: Migrant Farmworkers in the United States, by Seth M. Holmes, is a first-person ethnographic which shows the audience why migrant workers are suffering. This take on migrant farmworkers is a new one, for all that’s said about migrant workers is that along the lines of “stealing our jobs.” This book was written by Holmes because he wanted to showcase that social inequality leads to injuries being afflicted upon the bodies of migrant farmworkers. He believes that through collective action, we can fight policies and ideas that cause the suffering of migrant workers. Holmes states, “... my Triqui companions experience their labor migration as anything but voluntary. Rather, they have told me repeatedly that they are forced to migrate in order for themselves and their families to survive” (Holmes 17-18). Not only are migrants forced to come and work in the U.S., but they are also treated horribly. This is a wonderful book that shows the audience why and how to make changes in the policies and ideas that create this horrific treatment of migrant farmworkers. 

A Migrant Worker Picking Strawberries

    One of the reasons this book is so great is the care that Holmes shows for the workers he observes. In one instance, Holmes mentions Crescencio and how the care that his doctor's provided him was so horribly given. Cresencio would get headaches because of hurtful and racist words used by his employers. These headaches only went away when Cresencio drank heavily. The doctors, hearing this, believed that Cresecncio started to beat his wife and kids because of excessive drinking. It states, “Without being able to explore all the possible therapies for severe headaches, the physician retrospectively advocated incarcerating people like Crescencio” (Holmes 134). Holmes, although his tone is always that of an observer, is taken aback that the doctors would assume Cresencio would beat his wife and that "people like him" need to be incarcerated. Because of the way Cresencio looks, and the work that he does, he is treated cruelly by his employers and the doctor. There is no escape, or so it may seem.

    Looking at this title and reading Holmes's work, we can see that the bodies of these migrant workers are broken along with their spirits. Their bodies are used over and over again until one’s back cannot bend or until a knee gives out. This needs to change. Without this work, we would have never known how migrant workers are treated by people and policies. Holmes states, “In order to bring about political and material change regarding such issues as immigrant rights and worker rights, then we must engage in struggles over the manner in which immigrant workers are presented and perceived” (Holmes 190). When immigrants have no choice but to leave their home and work in another country to support their families, they should not be treated like an animal. They should not be called “illegal aliens” and given racist remarks on why they are better at picking strawberries because they are “lower to the ground.” These workers deserve care and a life where their bodies aren't subjected to horrible pain.

Here is inside the life of one migrant worker:

Works Cited:

Holmes, Seth M. Fresh Fruit, Broken Bodies Migrant Farmworkers in the United States. Univ. of California Press, 2014.

Rodeo: A Mix Between Cultures

    In the radio program Latino USA, I listened to the episode titled Rodeo. Originally broadcasted on April 7th, 2017, it was put on Latino USA on April 1st, 2022. I listened to this episode on April 5th, 2022. I chose this episode because we are currently learning about colonialism and the intersecting of cultures. Well, a rodeo is just that. It was part of Mexican culture before it merged into American culture. In this episode, we learn about the Tucson Rodeo Parade and how it is a mix of both Mexican and American cultures. Some people think that it is the most American sport, while others, as we see the producers interviewing people at the rodeo, say that it is more Mexican than American. In fact, being a "cowboy" was first done by Mexicans in the 1500s. It then started to spread to the USA in the 1700s as vaqueros started to teach their skills to others. This episode explained in great detail what the rodeo was all about. One interviewee stated, "The rodeo is not about color. It's about an animal, a man, trying to compete" (Latino 8:48-8:57). I enjoyed listening to the culture and history of how cowboys came about. What I didn't like, however, was the obvious sexism rooted in being a cowboy. When explaining the six events of the rodeo, they used the term "cowboys" in all but one. In this one event, instead of stating "cowboys," they explain that a woman comes in to do this event. This to me means that in the previous events, the cowboys were only men. Hopefully, in the generations to come, there will be more women included in more events. 

A Vaquero on his Horse

    The article titled "Rodeo: From Custom to Ritual" by Beverly J. Stoeltje also talks about the rodeo and how it is a mix of both American and Mexican cultures. She covers the rise and fall of the cowboys and their traditions mixed in with the economics of it. What I like most is she explains why we have performance rodeos today by stating, "The American public developed such a fascination with the cowboy that a stage and audience for cowboy performance was available even when cowboy work was not. So it was that the cowboy began to perform his skills for an audience" (Stoeltje 247). This connects to the episode as it explains why hundreds of people come to see cowboys. Both the episode and article show the history and blending of Mexican and American cultures. It is this connection that I chose this article as it goes into great detail on why we are so fascinated with cowboys. 

    Both of these works show the effects of colonialism. The article goes through how the rodeo entered the USA as a result of the Spaniards. It states, "By the thirties, when rodeo form crystallized, the western United States was sufficiently settled that it could begin to look back over its recent past and honor it with cowboy reunions and celebrations of heritage" (Stoeltje 254). From the introduction of rounding up animals through the Spaniards all the way to today, of honoring heritage. We learn later on in the episode that the rodeo isn't just an event, it is a religion to some. My theme of religion ties into this episode as the culture of what it means to be a cowboy. To live and breathe being a vaquero, the Mexican word for "cowboys." It states, "Rodeo is an essential part of their lives, so much so they call it their religion" (Latino 16:28-16:33). Learning about the rodeo gave me so much pride in my heritage. It not only shows how cultures spread and intermingled, but the importance it has on many as some center their lives on being a cowboy. 

Here is a video explaining more about vaqueros: 

Works Cited:

Latino USA, 13 Mar. 2022, www.latinousa.org/. 

Stoeltje, Beverly J. “Rodeo: From Custom to Ritual.” Western Folklore, vol. 48, no. 3, 1989, pp. 244–55, https://doi.org/10.2307/1499741. Accessed 6 Apr. 2022.

The Mayan Hero Twins

    In the Popol Vuh: The Sacred Book Of The Maya, translated by Allen J. Christenson, we are old many stories of Mayan mythology. In these stories is the creation story of humanity itself. We are also told of One Hunahpu and Seven Hunahpu, twins who go through trials and die. And from the death of One Hunahpu, comes the birth of the Hero twins Hunahpu and Xbalanque. The skull of One Hunahpu spits saliva on Lady Blood, a Mayan princess. It states, “Straightaway her children were created in her womb the mere saliva. Thus was the creation of Hunahpu and Xbalanque” (Christenson 130). The Hero Twins are created and we see their differences from One Hunahpu and Seven Hunahpu. 

One and Seven Hunahpu

    Unlike the first twins, One Hunahpu and Seven Hunahpu, the second twins Hunaphu and Xbalanque survive trails thrown at them by the lords of the underworld. The first twins failed these trials, one, in particular, being the trial of the House of Darkness. They fail to sit in darkness throughout the night, as it states, "Therefore they were defeated. For they used up the torch as well as the cigars that had been given to them" (Christenson 124). This is when they were killed by the lords of the underworld, One Death and Seven Death. One Hunahpu would be made into a tree where his skull will spit on Lady Blood. Unlike the first twins, the second twins learned the mistakes of their father and uncle. Hunahpu and Xbalanque were not defeated in these trials as it states, "Thus they did not die in the trials of Xibalba. Neither were they defeated by all ravenous beasts that lived there" (Christenson 177). Instead, as One Death and Seven Death go to burn them, they turn into catfishes and are resurrected. They live and they eventually defeat Xibalba and its lords. 

Hunahpu and Xbalanque as catfish

    When they had defeated the lords of Xibalba, it is said that one twin arose into the sky as the sun and another as the moon. As they dwelled in the sky, it became a womb. It states, “This, then, is the beginning of the conception of humanity, when that which would become the flesh of mankind was sought” (Christenson 192). Here is where the twins discovered the flesh of humanity. From Hunahpu and Xbalanque comes the creation of humanity. From them becoming the sun and moon it best explains the origin of the Maya people. This symbolism shows how the twins represent opposites, such as sun and moon, light and darkness, life and death. It is from this philosophy of one cannot occur without the other, death cannot occur without rebirth, etc, that the origin of the Maya people is told. 

Here is a video where it shows how Hunahpu and Xbalanque tricked the gods:

Works Cited

Christensen, Allen J. Popol Vuh, The Sacred Book of the Maya: The Great Classic of Central American       Spirituality. O Books, 2003. 

Kerr, Justin. “A Fishy Story.” Mayavase.com - FAMSI - the Story of the Hero Twins as Catfish,   www.mayavase.com/fishy.html.

“Who's Who in the Popol Vuh.” Bowers Museum, 12 May 2016,   www.bowers.org/index.php/collection/collection-blog/who-s-who-in-the-popol-vuh.

 

The Olmecs: Land vs. Architecture

    While studying the Olmec people, the earliest known Mesoamerican civilization, we come to find out how little we know about this ancient civilization. In the video entitled Lost Kingdoms of Central America and the article entitled "La Venta" from Archaeology of Ancient Mexico and Central America: An Encyclopedia, by Rebecca Gonzalez Lauck, we see how both of these give us information about the Olmecs, one focusing on their environment and the other focusing on the architecture of La Venta, an ancient settlement and now an archaeological site. The video goes into detail about how the Olmecs survived in the environment they did and how they believed in and worshipped supernatural beings. While the video summarizes a little bit about everything of the Olmec people, the article merely focuses on the findings of La Venta. Lauck states, “One of the most remarkable offerings excavated in this precinct consisted of a group of sixteen figurines and reworked votive celts, carved in jade, serpentine, and sandstone” (Gonzalez Lauck 800). We see that the article talks about offerings that were found at the site. It focuses on what has been excavated at the archeological site and doesn’t mention the environment around it. Whereas the video states, “...these wooden representations of the Olmec weren’t for public display. Instead, they were deliberately thrown into the waters of a bog” (Lost 23:06-23:16). As the narrator goes on to show us wooden carved figurines, he tells us that they were thrown into the bog, the environment around them, as it then states, “They were cast in as an offering to the spirit world” (Lost 23:22-23:26). If we want more information on who the Olmecs were, we would go to the video. But, if we wanted information on how they built their settlement, La Venta, we would read the article. 

A King or Chief found at La Venta

    As we focus on the theme of religion between the video and the article, we find that these two sources are similar in stating what the Olmecs believed in, while also differing as one centers on the environment and the other on a settlement. Lauck again talks about what was found as they excavated La Venta as she states, “A third example is a group of six stela-like sculptures distributed along the southern base of the main pyramid. Four of these, carved in low relief, share the theme of representations of supernatural beings… These sculptures constitute one of the earliest examples in ancient Mexico of large-scale ideological communication through the interaction of architecture and sculpture” (Gonzalez Lauck 800). She shows us how the Olmecs made sculptures of the supernatural beings that they believed in. She also lets us know that these sculptures are examples of how the Olmecs communicated with the other world through these sculptures and the architecture of La Venta. While the article again centers on La Venta, the video shows us how the Olmecs created offerings with their environment to communicate with their supernatural beings. It states, “Rubber trees were found in the area where jaguars lived. Jaguars represented fertility and so the area was very important” (Lost 26:08-26:15). Jaguars were sacred to the Olmecs. So, finding rubber trees where jaguars lived, the Olmes believed that rubber was important to the jaguars. Rubber was then molded into a ball to give as an offering to the jaguars, one of the supernatural beings they believed in. We see that the article talks about how the Olmecs communicate through sculptures and architecture, whereas the video shows us how the Olmecs communicate through the environment around them.

A map of the Olmec heartlands

    As we come to a wrap on the video and the article, we see that these both give incredible information on the Olmec, even if they do focus on differing topics. In the article, Lauck tells us how important the excavation of the sculptures is as she states, “Based on the sculptural art, we can propose that the supernatural world played an important role among the ruling sector” (Gonzalez Lauck 800). Because of the sculptures and their showcasing of what the Olmecs thought to be important, we can get a better understanding of these ancient people and how they ruled based on what they believed in. In the lessons before this, I learned how important sculptures were to the Olmecs, as we learn the hard work it took to transfer huge stones of volcanic rock some 50 miles in order to carve a face into it. The video, differing from the article, shows us how important the land around the Olmecs was based on offerings found in the water as it states, “To the Olmec, bodies of water were entranceways to the underworld and to break its surface is to enter into another dimension” (Lost 24:01-24:08). The findings of offering in bogs and bodies of water showcase how large of a role the land around them played. And as we learned about the Olmecs again in earlier lessons, I also know how important water was to them. As they believed it to be a life-giving source. As the article mentions sculptural art, the video mentions the land around the Olmecs. Both on the subject of religion, but each one gives new and interesting information. For more information about the Olmec culture, I suggest watching this video:

Works Cited:

BBC.Lost.kingdoms.of.central.america.1of4 ... - Youtube. www.youtube.com/watch?v=gTuab0SNuPA.

Evans, Susan Toby, and David L. Webster. Archaeology of Ancient Mexico and Central America: an Encyclopedia. Taylor and Francis, 2013.

Photos and Video:

https://www.khanacademy.org/humanities/world-history/world-history-beginnings/ancient-americas/a/the-olmec-article

“The Olmec | Ancient Civilizations (Article).” Khan Academy, Khan Academy, www.khanacademy.org/humanities/world-history/world-history-beginnings/ancient-americas/a/the-olmec-article.

https://www.youtube.com/watch?v=DTqgksmmAuY 

The Olmecs (Olmec Culture of Ancient Mexico) - Youtube. www.youtube.com/watch?v=DTqgksmmAuY.