| Mexico:
Death of an Infant in Oaxaca |
| By Alvin
Starkman |
| July
2006
Daniel Perez
Gonzalez was a beautiful baby. His parents Flor and Jorge thought
so; my wife Arlene and I agreed. Few are able to share our certainty,
though, because we were among the very few to see him alive. Daniel
was born in one of Oaxaca’s well-known clinics. I welcomed him into
the world along with Arlene, our then 13-year-old daughter Sarah, and Daniel’s
abuelita (grandmother) Chona.
From the womb,
the nurse passed our newest extended family member into three sets of anxiously
loving arms - Chona’s, those of his big sister Carmela (Sarah’s closest
friend in Oaxaca), and then Sarah. |
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| We have a
long and colourful history together, my Jewish family in my previous hometown
of Toronto and my devoutly Catholic family here in Oaxaca. Chona
is our comadre and matriarch of her family. Not six months earlier
she and her grandchildren had shouted Mazel Tov at Sarah’s Bat Mitzvah
in Toronto. Over the years we have raised many a glass of mezcal
at milestone birthdays including quince años (the fiesta when
a young girl turns fifteen, with similarities to the Bat Mitzvah);
we have eaten matzoh together for Passover in Toronto; and we have
welcomed many a Christmas, New Year’s and Dia de Muertos together in Oaxaca.
But it was
Daniel’s death that reinforced for me, through much laughter and many tears,
the profound irrelevance of cultural differences in the face of universal
rituals surrounding death.
On the day
of his birth, it was easy to imagine that Daniel’s life would unfold like
Sarah’s. At 8 pounds, and with a full head of black hair, the baby
looked extremely healthy. Like my wife’s, Flor’s pregnancy had been
full-term. |
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| Like Sarah,
Daniel was born by caesarian section; like Sarah, his mother’s umbilical
chord had been wrapped around his neck, causing temporary respiratory distress
and the need for a few days in an incubator. But we didn’t worry,
his father and cousin both obstetricians with connections in the Oaxacan
medical community. He would receive the best post-natal care available,
and we would dance at his wedding one day.
But then
their paths diverged. After two days of life, we mourned little
Daniel’s death of respiratory distress, beside his coffin in Chona’s living
room, with family, friends and compadres.
Between the
birth and the death came a crazy-quilt of only-in-Mexico experiences that
resonated with my memories of the mourning process my Canadian family had
undergone when my father Sam died a few years earlier. Most Oaxacans accept
that death hits you at home - literally. |
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| Daniel left
the hospital in a white, ornately-adorned satin-lined coffin, bound not
for a funeral home, but for the livingroom of the family compound.
Once he was settled atop a table covered with fresh linen, with a large
silver crucifix behind him, my compadre Javier and I were dispatched to
the Mercado de Abastos, to buy white gladioli and flower arrangements.
This was a far cry from the somber discussion of formal arrangements
at Toronto’s Steeles Memorial after my father’s death.
In this passionate
and expressive country, even death rites are incomplete without the drama
of shouting and accusations. At the cemetery I learned that Daniel
was to be interred in a low tomb-like grave atop Tia Lolita, his great-great-aunt
who had died in 1990, who was layered over yet another relative who had
died in 1982. But when we met with the head undertaker, el presidente,
at Lolita’s graveside only hours after Daniel’s death, we were advised
that annual fees hadn’t been paid in ten years. Much shouting ensued,
but in the end, after heated debate, el presidente had successfully “extorted”,
as was his right, thousands of pesos for arrears of government taxes and
administrative fees - plus about 1000 pesos in the likely event that Daniel
would require a boveda (literally a vault, the rebar reinforced concrete
slabs designed to keep the grave’s occupants in an orderly configuration).
And we still weren’t done. |
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| Only once
Chona had presented sufficient historical documents to convince everyone
that she indeed had the requisite authority to bury Daniel alongside Lolita
were the appropriate certificate and receipts issued.
Back at Chona’s
home mourners had begun to arrive. Shortly thereafter Jorge and I
dropped off 150 various pan dulce, to be used to dip into the traditional
hot chocolate served to those attending such gatherings. I then
experienced another profound frisson of déjà vu .
The notably slower pace of Oaxaca’s mañana society was gone.
With efficient dispatch, Chona and family transformed the home into a grieving
chamber, arranging for necessities such as chair rentals, and ordering
attendees off to kitchen duty. There under Chona’s roof I traveled
back in time to my mother’s kitchen, crowded with friends and relatives
I hadn’t seen in years, just after my father’s funeral. |
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my mother’s friend Rayla organizing who would bring what meals into our
home during shiva - the week of mourning that follows the burial of a Jew.
Then there
were the inevitable tragicomic moments. When I gave my father’s eulogy,
I couldn’t resist telling a story about him that made reference to a shared
moment that involved passing gas. In Mexico, the black humor of
death is even more visceral. When Chona and I went back to the cemetery
to ensure that preparations for the burial were well underway, we found
el presidente and his aide a half-foot down, at the top concrete plate
of the vault - along with part of a human jawbone. Chona was outraged,
and began shouting, “that can’t be Tia Lolita!” We came up with many
theories for the mystery bone, all revolving around the amorous activities
of the dead, none repeatable in this article. That kept us going
until we finally came across the complete skull of Tia Lolita, still covered
with the traditional fine headcloth to prevent mosquito bites. We
ultimately concluded that a few years back someone else had been buried
alongside Lola. Mystery of the extra jawbone solved. Here in
southern Mexico, multiple burials in the same grave, at times at different
levels, and at times involving the removal of bones after several years
of non-payment of fees, may occur. In any event, in return for a
handsome gratuity el presidente agreed to clear away a spot for Daniel’s
cajita, and hide Lolita’s head and any other remaining bones in a sack
at one end of the grave opening. The funeral would take place the
next day, not unlike the dispatch with which Jews bury their dead - but
very different from the traditional adult Oaxacan death custom characterized
by several days of prayer, visitation and other rituals prior to burial,
similar in purpose and function to the Jewish period of shiva after
the interment.
Later that
evening back at the house, we listened to a cassette recording of nursery
rhymes. Although we in the Judaic tradition are not permitted music
during mourning, these tunes seemed appropriate. Arlene tenderly
placed a small rattle beside Daniel, in accordance with local custom.
A young woman led a 20-minute prayer, strikingly similar in nature to the
Kaddish or mourners’ prayer in a shiva home. Then more food
- a rich mole negro with bolillos, tortillas, salsa - and more prayer.
When the padre finally arrived late, there was the obligatory humor about
the clergy; someone joked that he had just shown up for a meal.
By the following
afternoon, we were placing a bountiful display of flowers into the back
of a pick-up. Javier and I took final photographs of the baby, and
then Jorge placed his son into the back of a 1980s white stationwagon,
for his final journey.
The cemetery
ritual combined the continuing familiarity of my own Canadian experiences
with Mexicana. A few soft prayers, a few handsful of earth placed
atop the coffin, and incongruously our two congenial cemetery workers placed
the concrete slab back between the remaining portions of the lid to the
vault, then mixed and applied cement to seal the boveda. Reminiscent
of Jewish custom, Chona asked Javier and I to assist with the shoveling
of earth, then invited everyone home for comida.
Back at the
house there was no music. Idle chatter took its place. Eventually,
once most of the people had left, and only the barren white altar and the
slowly burning mourners’ candles remained, Arlene and I decided to go downtown
for a walk, sad and emotionally drained, but oddly comforted. After
a Oaxacan funeral for a Catholic baby, I felt exactly the way I did the
first time I walked outside after arising from my father’s shiva.
Alvin Starkman,
a resident of Oaxaca, has elected to change the names of his Oaxacan extended
family, out of respect. He operates Casa Machaya Oaxaca Bed &
Breakfast www.oaxacadream.com
ALSO:
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