Desert Humanitarians

Illegal immigrants carry only a few clothes on their back and walk for days in the desert. By this time, they are hungry and tired, that some even give themselves up to Border Patrol agents to get a drink of water.

Carlos is from Michoacan, southwest of Mexico City. He planed to go to Miami, where he hoped to find work. Carlos paid a ‘coyote’ (people who smuggle illegal immigrants across the border) $2,000 to get him to Houston after a three-day bus ride to Tijuana, Mexico. Coyotes charge about an average of $2,000 per person depending on their destination. They hide migrants in 18-wheelers without any ventilation, and have families walking for days in the desert. The ‘coyote’ made Carlos walk for six days, crossing back and forth across the border in order to avoid the ‘migra’ (Border Patrol). Once they arrived to El Paso, the ‘coyote’ abandoned him. (www2.steamboatpilot.com/news/2005/jul/07/border_is_a/)

In Las Palomas, Mexico, which is at the border with Columbus, NM, migrants make their run before sunrise or right after sunset. Columbus was built on ranching with a population of 1,500. Its downtown has a small grocery store, a police station, a town hall and ‘The Patio Café,’ the town’s social area. There is one small jail cell in the corner of the police station. (www2.steamboatpilot.com/news/2005/jul/07/border_is_a/)



According to “Desert Humanitarians Incorporated” their group is a non profit organization of concerned citizens, who are medically trained from Las Palomas, MX, Columbus, Las Cruces, Albuquerque, Silver City, Anthony, Santa Fe, NM and El Paso along New Mexico and Mexican Borderlands. The group was formed eight months ago. It’s the first and only organization existing on the NM/MX border addressing the problems of migration, the immediate needs of immigrants and goals that must be reached to insure that humanitarian efforts are met.

Events along the border, such as, the new USA legislation on the treatment of immigrants crossing and the appearance of “the Minutemen,” a paramilitary vigilante group has created an urgent need for a humanitarian response. (www.deserthumanitarians.org/art3.html)

Also, according to “Desert Humanitarians,” current policies have directly and indirectly affected an increase in organized crime, which has targeted immigrants and threatened US Border Patrol. Apprehensions of immigrants have complicated the legal system, resulting in many people being incarcerated with little hope of advocacy and humanitarian aid. As a result, the US economy has already been impacted with shortages in farm workers, resulting in a major loss of crops and higher prices.



Desert Humanitarians
Mission Statement

The purpose and dedication of this group is to raise money and provide for the humanitarian assistance of immigrants who are found in our southern New Mexico desert so long as such assistance is in compliance with the laws of the United States and consistent with our duty to protect human life and human life in need.

People are dying while attempting to cross the desert. “Desert Humanitarians” is currently working on several projects to prevent severe injury and death to migrants crossing the desert searching desperately for work. The organization provides a safe place where those expelled from the U.S. are able to receive medical attention, such as, healing the wounds on their hands and feet. (www.deserthumanitarians.org/art3.html)

The main health risks in the desert, as stated by “Desert Humanitarians,” are due to lack of fluids and from exposure to heat and cold. However, pre-existing medical conditions such as diabetes, cardiovascular disease or high blood pressure will intensify the risks. McMillan states, “Death and medical emergencies in the desert also will stamp the hearts of those who are witness to them. Heat stroke and exhaustion are terrible conditions. The suffering and stages of death are recognized as being some of the worst medically. If desert travelers survive crisis in the desert, often they are left with serious medical conditions to include brain damage and psychological scarring.” The following are medical conditions encountered in the desert as described by “Desert Humanitarians:”


DEHYDRATION

Causes: lack of water, diarrhea, vomiting, exposure
Signs/Symptoms: feeling thirsty, headache, nausea, muscle cramps, dizziness, shortness of breath, dry tongue, and mucous membranes, no urination that day, skin “tents”, weak or rapid pulse

HEAT RELATED ILLNESSES (heat exhaustion/heat stroke)

Causes: hot temperatures, exposure, limited fluid intake, unbalanced electrolytes
Signs/Symptoms: weakness, fatigue, irritability, nausea, muscle cramps, dizziness, confusion, rapid pulse and breathing and later slow, throbbing pressure in head, flushed appearance and later ashen, impaired judgement, skin may first be cold and clammy and later dry and hot, high fever, deterioration in consciousness.

HYPOTHERMIA (lowering of core body temperature)

Causes: cold temperatures, wetness, immobility, shock
Signs/Symptoms: shivering, fast pulse and breathing, variance in blood pressure, lowered level of consciousness, insufficient glucose

OPEN INJURIES (such as blisters, cuts, abrasions, fractures, etc.)

Causes: long distance walking, inadequate footwear, falling, contact with rocks, bushes, trees, crushing circumstances, etc.
Signs/Symptoms: inflammation, swelling, seeping, bleeding, deformity, infection

CLOSED INJURIES (such as sprains, fractures, head injuries)

Causes: falling, twisting extremities, crushing circumstances
Signs/Symptoms: pain, possible swelling, discoloration, deformity

BITES (snake, scorpion, bee, wasp, etc.)

Causes: varied circumstances such as surprising reptile, picking up rock without looking first, disrupting hive, etc.
Signs/Symptoms: pain, swelling, respiratory difficulty, anaphylactic shock



Alima McMillan, projects coordinator of “Desert Humanitarians,” explained that the organization consists of a Migrant Resource Center located at Calle Revolucion #8, Las Palomas, Chihuahua, MX, across the street from Cruz Roja Mexicana. The Paramedico in Cruz Roja assists when needed. It contains two rooms for volunteers or guests and a medical first aid treatment room. The medical first aid treatment room carries the following:

Latex gloves
Sterile water
Sterile eye solution (for rinsing out dirt)
Alcohol preps
Peroxide (washed off with sterile water)
Wet dressings
Dry dressings (2x2s, 4x4s, 8x10s, eye pads, etc.)
Kerlex
Bandaids
Tape
Tweezers
Shears
Cotton balls (for between toes)
Clean cotton socks
Sanitary napkins
Digital Thermometer
B/P Cuff
Stethescope
Glucometer
Oral Glucose
Neosporine
Touniquet
Cold packs
Hot packs
Soft splints
Sun Block
Sheets
Blankets
Emergency numbers
Cell phone
GPS
Water
Food



As stated by Alima McMillan, the organization has obtained permissions by the Mexican government to run the migrant resource center. The center offers hot soup and tortilla, first aid, referrals if deportees want to return to their homes south of the US border. The organization has a Blanket, the Border Program, which enables them to supply clothes and clean socks for people who are in need. They also offer assistance to Cruz Roja Mexicana, such as, water, blankets, socks and survival food packs. Food packs are a gallon-sized ziplock plastic bag with:

Something to drink: fruit juice, Gatorade, lemonade, etc.

Energy type bars: such as granola bars, sports bars, fruit and nut stuff

Source of protein: easy to open tuna, salmon, sardines, Vienna sausages

Source of fruit: with spoon! plastic cups or cans of fruit, dried fruit


These food packs, according to Humanitarians, have also been given to Grupos Beta (Mexican Border Patrol) in Las Palomas to give to people who are without food. Humanitarians also keep food packs and water bottles in their vehicles in case they come across people who might be in need. These were recently offered to the people of the Village of Columbus during a flood. “Desert Humanitarian’s” work on the Columbus, NM side has been desert searches, survival food packs and water stations. The group provides training in desert searches and medical first aid. They are able to send a trained team to address medical, legal and humanitarian aid when needed to other organizations.

Furthermore, Alima McMillan explained that their monies come from fundraisers, contributions and donations from charitable organizations, universities, individuals and churches, such as the United Methodist Committee on Relief has been supplying them with survival blankets out of El Paso. Also, on January 12th, 13th and 14th, the Albuquerque Mennonite Church will send a mission team over to the resource center in order to build bunk beds in the guest rooms and shelves in the emergency supplies closet. The Mennonite Church will also be hosting a conference on immigration on February 2nd and 3rd in Albuquerque. McMillan will be speaking there on humanitarian aid to the border and medical emergencies in the desert.

Many groups provide assistance by gathering and assembling food packs and blankets for “Desert Humanitarians.” For example, a group from the Latin American Studies Department at Michigan State sent DH about $1,600.00 and survival food packs over the holidays. McMillan adds that DH has been trying to find somebody who can supply them with travel size toiletries.

The group is currently working on a fundraiser, “Stone Soup Project,” which as noted by McMillan, is a story she adapted from the European version:

The Tale of the Three Stone Soup


Once upon a time in the Chihuahuan Desert of New Mexico, three migrantes were walking south toward the border of their beloved Mexico. They had seen this border many times coming and going to work in the fields of calabacitas and chiles in the United States.

Although their journeys were always dangerous and their work back breaking, the three compadres soothed the blisters on their feet with thoughts of reaching their families in southern Mexico. Their hearts led them around the rattlesnakes and la migre and made them think a little less about how hungry and thirsty they were.

The three had not eaten nor drank for two days. The temperatures were soaring.
The sun was unforgiving and they were very weak but they did not know.

“Oh! How I dream of a good dinner tonight!” said the first. “And a clean bed to sleep in!” said the second. “Si, you are both dreaming,” said the third. “This is not a possibility.”

So, on they walked, looking for trouble when they remembered to look and trying not to think too much about water. In time, the night and cooler air arrived along with the lights of the border. Their beloved Mexico was drawing near.

Now, in the border villages of Mexico, many are wary of strangers. In fact, the hospitality handed down through generations of the families is weakening due to poverty and poor behavior. So when villagers saw their brothers from the south, they said “Oh, no! The migrantes are returning. They are always hungry and we have so little. Let’s hide everything. We will hide the frijoles and the cabrito. Yes! And put the cebollos and ajos away. Place the chiles under the bed and cover the well. Now we will wait.” And, so they did.

The three migrantes entered the village and knocked on the door of the first house they arrived to. “Buenos noches, mi amigos,” they said. And the oldest, “We are traveling to our homes in the south but we are hungry and tired. Do you have a little something for us to eat? A place for us to sleep for a short time? A little water, por favor?”

No. This is what they heard at every house. No. Lo siento. We gave food already. I am feeding another family. There are sick people who need our help. Our crops were very poor this year. Our beds are all full. Lo siento. You will have to go elsewhere.

The migrantes spoke together for a time and then one of them went into the street and said, “Mi amigos! We are very tired and hungry. But we can see with our own eyes that you are hungry, too, and we offer to help you. We are going to make a soup with three stones which can only come from the Chihuahuan Desert and we will be pleased to serve this to you.”

Amazed by what they were hearing, the people of the village gathered round.

The first migrante said “We are going to make this fine soup but we will need a pot.” One of the women of the village said, “Senor, I have a pot for you to use!” She ran to her home to fetch it. When she returned, the migrante put three small stones (only from the Chihuahuan Desert) in the bottom of the pot and said, “Of course, we will need some water.” And another went to uncover the well. Just as the water was arriving, somebody declared that salt and pepper should be used. The abuelita standing close by said,“this is just what I have!”

So, the three migrantes started a fire and set the water to boiling along with the three stones, salt and pepper. The second of the migrantes said “Ah! I remember in my village we have such delicious cebollas and ajos. M-m-m-m.” With open ears and a little pride for his own cebollas and ajos, a man hurried off to his home to bring them the very best.

Now the soup was just beginning to simmer when the three migrantes started talking quietly among themselves. Of course, all of the village people leaned closer in so they too could hear what was being said. The men were talking about frijoles. In their village, nobody grew frijoles and they wondered what they might taste like from this northern part of Mexico. 10 men stepped forward and argued who had the best crop and ran to get the proof so theirs could be first in the pot of water.

The migrantes were so delighted with the progress of the soup that they laughed and said, “If only we had some cabrito and red chiles, we would be feasting like El Presidente! You can guess what happened next, no? Miraculously the cabrito and chiles appeared for the soup. All that was left to do was the cooking of it.

By this time, the people were so happy they decided to bring out the tables, their best cloths and napkins. Fruit juices were set upon the tables and many pitchers of water and fresh milk. The musicians played their instruments and the singers sang their songs until the soup was finally ready to be served.

When the special soup made it into each person’s bowl, several people were missing. Everybody looked about for them and suddenly five women appeared from around the corner of a casita. Each had a beautiful smile and a pile of warm, fragrant tortillas.

And with the arrival of the tortillas came Padre Cayatano with a blessing for the migrantes who so generously taught the people how to make soup with stones from the Chihuahuan Desert. ( He knew that God works in mysterious ways.) It was a short Blessing and the people loved the Padre even more so since the soup was waiting.

After the feasting came to an end, many sang the songs of their hearts and pledged eternal friendship to los tres migrantes. With many exchanges of goodwill, they were shown to the wash house and put to bed with the best of linens.

It was a long day but not one that would ever be forgotten.The people went to their homes and made prayers for the migrantes. They asked God to give their brothers safe passage so they could return one day with their families who must often eat stone soup. And the migrantes prayed, as well, asking God to always remember to give the people of the village good cabrito and frijoles.


- adapted by Alima McMillan

As stated by McMillan, the “Stone Soup Project” has been designed to sell packaged soup to anyone who is willing to purchase them. The group sells three kinds of soups: “Fast Horse Stone Soup,” “Border Crossing Black Bean Stone Soup” and “Cactus and Tortilla Stone Soup.” “This, hopefully, will give us a small income to help with our costs,” stated McMillan.

Also, McMillan pointed out that DH has been preparing to do a clinic for the Tarahumaras. Although, the Tarahumaras are not border crossers or deportees, they are migrating out of the mountains into Palomas. Consequently, they will be in need of medical attention, so the clinic will be held in the DH’s resource center. DH will be hosting the visiting physicians, and provide for the expense of any type of medications required.

Moreover, McMillan declared that the people in Palomas who’ve been deported generally have similar responses to the situation they face. They don’t understand why US folks don’t want them crossing the border, nor help them improve their present situation. But “Desert Humanitarians” try to explain the atmosphere that the current policies create and how dangerous crossing the desert can be. However, DH assures the people that not everyone in the US approves of the border policies. The organization’s position has been neutral and focused on humanitarian aid.

In addition, the people of Palomas and the deportees seem to be grateful to Humanitarians. “They say nobody has ever done what we are doing on either side of the border, and I believe this is true. Members of the organization are receptive to the needs of people, uplifting, encouraging and caring,” added McMillan.


By: Olga L. Chacon


If you would like to make any monetary contributions, or provide assistance to “Desert Humanitarians,” please mail to or visit their business address at 1704 Sequoia Avenue, Las Cruces, NM 88005. Or send an email to shadeneff@zianet.com

Contributions of food, water and resources: Alima McMillan eyeofthemountain@gmail.com Telephone: 520-508-1245.

Murdered Women in Juarez/Amigos de las Mujeres de Juarez

Cecilia Alejandra Covarrubia Aguila
24 days old

On November 14, 1995, my daughter Cecilia left our house for the health center, carrying in her arms, her small, 24 day old daughter, Cecilia Alejandra who had an eye infection. She did not return.

Four days later, the body of my daughter Cecilia was found, raped and thrown in the desert. My granddaughter remains missing.

The crime against my daughter, like hundreds of women in Juarez, remains unsolved. The ex-prosecutor Solis Silva, without my consent, moved the body of my daughter to another cemetery. They lost the DNA evidence.

I am Soledad Aguilar, mother and grandmother who looks to you for the strength that, at time, fails me to continue looking for the murderer of my daughter and I hope one day to find my granddaughter who remains with her true identity denied. The authorities are not looking for her, just like they didn't look for my daughter. They live because I have made them live with my struggle for justice.

Soledad Aguilar



Claudia Yudith Urias Berthaud left her house Sunday, March 9, 2003, at 9 in the morning to go to her grandmother's house. She was a secondary school student.

For Claudia Yudith Urias Berthaud ... if I had known it would be the last time I would see you, I would have given you a kiss and a hug. I would have taken your hand and walked with you. I would have protected and cared for you always.

I ask God to give me the necessary time to continue telling you that I love you.

- Virginia Bethau
 
Her remains were found in December 2005 and identified in January 2006 (www.amigosdemujeres.org/cecilia.htm).




Erika Ivonne Ruiz Zavala
16 years old

“Student in high school. Disappeared June 23, 2001. Her body was found partially buried at the foot of a grave in the city cemetery. The prosecutor issued charges only for the illegal burial when the case was already being worked as a crime.”

To my dear daughter,
Little daughter, you left my side without me being able to say goodbye, without being able to hug you in my arms and tell you:

Daughter, I love you so much, as I told you every year of my life, but I know that where you are now, you are well. For this I feel good.

God chose an angel and this angel is you to guide us day and night.

Goodbye my little daughter. I carry you in my heart, I will never forget you.

Your mother Lupita,

As you say to me: cariño (www.amigosdemujeres.org/erika.htm).




Julieta Marleng Gonzalez Valenzuela
17 years old
Single

“Student and worker in a maquila. Disappeared Thursday, March 8, 2001 from Chihuahua City. She left her school in the center of the city on her way home.”

My dear daughter,

I don't know why it was you that was selected .. or maybe yes, I do know. Because you were a pure and sweet girl. Since the day I lost my daughter, my world stopped and my heart has not stopped crying from your absence. I believe that my eyes no longer have tears, this is how much I miss you. I still have the most minimal hope keeps me alive with the desire to see you again.

I ask God to protect you now that I no longer can. I don't have a day or even a minute in which you are not with me. I remember you and pray a lot. In my prayers, I ask God to help me accept his will and not to weaken, and also I pray to the Virgin, she who is mother is moved to pity my sadness and where she may find you she may protect you with her blessed mantle.

To my daughter Marlen, who misses you a lot, and has not lost the hope of seeing you again. Only in God, do I confide. I know that his mercy will rejoin us again for my peace. It is peace that I long for.

I feel like my heart hurts because I love you and miss you and I never stop sending my blessings to wherever you may be found. From your mother who remembers you always with care and love.

Consuelo Valenzuela (www.amigosdemujeres.org/julieta.htm)
 



Maria Elena Garcia Salas
18 years old.

“Worker in a maquila. Disappeared the 5th of November, 1995 in Juarez . Left at sunrise for her work.”

Nena,

Beautiful girl, suddenly I looked for you and you were not there. You are or were, I don't know which, the light that shines on us. You, the littlest one in the house. The one that made us happy to get up in the morning. Why did you have to disappear?

Today its almost 10 years that you are not with us but instead of the tension disappearing bit by bit, day by day, your memory tortures us more. I want to know if you still are in alive or if you have left this world. That's how it is here. We would like to have a place to cry for you, to bring you flowers. Also, our hearts would be more at peace although not happy. Now, happiness would only come back to us if we could see you again, hug you, and cry again at your side.

It is better that no one knows the anxious years that we have lived, not knowing anything about you. For this I ask you all to help us find her again.  

Your sisters
(www.amigosdemujeres.org/maria.htm)





Since 1993, more than 450 young women, ages 12-19 have been beaten, raped and/or murdered in Ciudad Juarez. Four-hundred fifty more women are missing and the violence has spread to Chihuahua City. Since 2004, 4 have been raped and murdered and 11 are missing in Chihuahua. People feared that these crimes are connected to those of Ciudad Juarez. “Amigos de las Mujeres de Juarez” is the only organization on the border that has provided consistent support to the victims’ families. Sally Meisenhelder, a nurse at RE: Thomason General Hospital and Cynthia Bejarano, a professor at NMSU are the co founders of “Amigos de las Mujeres de Juarez.” It is a small all volunteer non-profit organization based in Las Cruces, New Mexico made up of community members, students, and university professors, who have assisted the families of women victims in Ciudad Juarez with emotional and financial support since 2001 through fundraising efforts, donations and outreach.
The organization’s mission has been to work toward ending crimes against women in Cd. Juarez and Chihuahua City and provide support to the families of serial-killing victims in Juarez and Chihuahua. Their mission also has been to provide support to the “Casa Amiga” rape and abuse crisis center in Cd. Juarez, “Justicia para Nuestras Hijas” and “Centro de Derechos Humanos de las Mujeres” in Chihuahua, which according to co founder, Sally Meisenhelder, are composed of family members who are seeking justice for their daughters. “Amigos de las Mujeres de Juarez” has provided support to these organizations since April of 2003. To date, they have raised over $30,000 for women’s groups in Ciudad Juarez. She points out that they perform regular visitations (standard procedure) to organizations they support to insure the charities are used according to U.S. Government tax-exempt law. As stated by Meisenhelder, Amigos has worked six years with these groups. Over the past six years, Amigos have had meetings and talks with these support groups. Meisenhelder has had frequent contact with most of the family members that work with these organizations and receive assistance.



Summary of Organizations “Amigos de las Mujeres de Juarez” Supports.

“Justicia para Nuestras Hijas,” which is comprised of Chihuahua City community members and the families of the murdered victims there. They provide counseling services that Amigos supports, affirmed Meisenhelder. “Nuestras Hijas de Regreso a Casa” supports families seeking for justice for their daughters. This group is active in spreading knowledge of the crimes in Cd. Juarez in Mexico City and throughout the world. According to Meisenhelder, the group also provides counseling services which Amigos supports as well. “Casa Amiga Rape and Crisis Center” provides counseling, medical and legal services to the victims of domestic abuse, sexual abuse and rape. It also has a children’s program, children’s art therapy and abuse prevention classes for children. Classes on domestic abuse are also given at Cd. Juarez in the ‘maquiladoras.’ “Centro de Derechos Humanos de las Mujeres, A.C.” According to Meisenhelder is a 24-hour counseling hotline group who just had their open ceremony over a month ago. It houses a lawyer and counselor to assist women victims of domestic violence and other abuse.


A summary of activities and donations throughout 2006 held by “Amigos de las Mujeres de Juarez.”

In December 8, 2006, Cynthia Bejarano, a co founder of “Amigos de las Mujeres de Juarez,” Paula Gonzalez, mother of murdered victim in Juarez, Sagrario Gonzalez, and two student organizations coordinated a toy drive for a school in Anapra. In the past, Paula Gonzalez founded a kinder garden in Anapra in honor of her daughter, who desired to become a teacher.

In August 2006, the organization coordinated and paid for 2 lawyers and 3 psychologist from “Centro de Derechos Humanos de Mujeres” to Las Cruces and El Paso. In July 2006, $350.00 was donated to “Nuestras Hijas de Regreso a Casa.” In June 2006, another donation of $700.00 to “Nuestras Hijas de Regreso a Casa” and a donation of $500.00 to “Justicia para Nuestras Hijas.”

In May 2006, a donation of $700.00 to “Justicia para Nuestras Hijas” and “Centro de Derechos Humanos de Mujeres.” In April 2006, a donation of $400 to “Centro de Derechos Humanos de Mujeres” in Chihuahua for their efforts on femicides. “Amigos de las Mujeres de Juarez” also distributed $1,200.00 donation from Alicia Gaspar de Alba to “Casa Amiga,” “Nuestras Hijas de Regreso a Casa” and “Justicia para Nuestras Hijas.” Also, a donation of $200.00 was distributed to “Justicia para Nuestras Hijas” in Chihuahua.

In March 2006, “Amigos de las Mujeres de Juarez” helped organize J. Paul Taylor Social Justice Symposium, “Justice for Women.” The organization received grant from Lannan Foundation. Also, the organization disbursed one year’s rent to “Nuestras Hijas de Regreso a Casa” and $2,100.00 to other groups. Finally, in January 2006, “Amigos de las Mujeres de Juarez” helped start a local anti-human trafficking coalition. In addition, according to Meisenhelder, Amigos also raised $1,000.00 to contribute to one of these organizations. Their contribution paid for one year’s rent to one of the victim’s family members in Juarez.

Also, Amigos sells items from Chiapas to raise monies for other women organizations. Meisenhelder stated that the very poor people from Chiapas are aware of the women serial-killing victims in Juarez and wanted to help somehow. Consequently, they design bags and blouses which Amigos buys and sells these to the public. This way, the people from Chiapas help Amigos, who helps them in return. One can find these and other items on displayed at “Mesilla Cultural Arts Center Book Store” and also in Albuquerque, NM.

Amigos, according to Meisenhelder, has also done fundraisers such as, art shows and music shows. For example, one year ago, the organization coordinated a fundraiser at “Whiteraven Gallery.” Students from NMSU invited artists to donate their artwork for the fundraiser. Also, “Amigos de las Mujeres de Juarez” has received funds from “The Vagina Monologues,” a play performed in Las Cruces by NMSU students, who have tried out for the parts. The actors raised money for local women organizations.

As indicated by Meisenhelder, in 2005, Amigos contributed monies to women support groups in order to coordinate a luncheon for family members on “Mother’s Day.” They also delivered Christmas gifts to women support groups to be distributed among the murdered victims’ families. Furthermore, they have organized worldwide and local protests. They have traveled to Ciudad Juarez to meet on a weekly and monthly basis with family groups, human rights groups, government organizations and advocacy groups.



In addition, Meisenhelder mentioned that in 2005 families attended an educational conference at New Mexico regarding the young women killings in Juarez sponsored by NMSU, “Peace and Justice Center,” and “Amnesty International.” The panel consisted of “Amigos de las Mujeres de Juarez,” two family members and a lawyer. “While the families attended the conference, some family members stayed at my house,” she concluded.



Mothers, who are active members in “Nuestras Hijas de Regreso a Casa” and “Justicia para Nuestras Hijas,” declared Meisenhelder, do grant writing in Chihuahua and have received grants for different projects. For example, Hortensia Enriquez, Consuelo Valenzuela and Patricia Marquez Acuna, members of “Justicia para Nuestras Hijas,” mothers of Erika Noemi Carrillo Enriquez, Julieta Marleng Gonzalez Valenzuela and Yesenia Concepcion Vega Marquez, who are still missing have arranged for the “Argentinean Forensic Anthropologist," an independent forensic expert team to come and work on the women murdered cases in Juarez and Chihuahua.




The “Argentinean Forensic Anthropologist” has been working since June of 2005 identifying the remains of the murdered victims in Juarez and Chihuahua through DNA testing. The forensic team has identified the bodies of Maria Rosalba Ortega, Minerva Teresa Torres, Miriam Cristina Gallegos Venegas, Gloria Irene Tarango Ronquillo and Claudia Yudith Urias Berthaud. But there are still a lot of bodies that have not yet been identified and the expert team is about to conclude their investigation. Consequently, on November 26, 2006 in a conference meeting that was held, the mothers demanded Lic. Jose Reyes Baeza, Gobernador Constitucional del Estado de Chihuahua to conduct more investigations in order to identify the rest of the missing victims. “We want the ‘Argentinean Forensic Anthropologist’ team to stay and complete the work,” confirmed Meisenhelder.

A few months ago, “Amigos de las Mujeres de Juarez” issued a report on the Mexican government’s dereliction of duty. The organization also released, “It’s Not a Myth,” responding to a media campaign held by the elites of Juarez to portray the victims as the criminals. “Amigos de las Mujeres de Juarez” have asked residents living in border estates to make contact with their state representative and governor in order to request that a bi-national investigative body be formed, which was never done by the Mexican government.

By: Olga L. Chacon


If you would like more information or offer support to the families of the murdered women in Ciudad Juarez and Chihuahua City, please contact “Amigos de las Mujeres de Juarez”at amigosdemujeres@yahoo.com, or may contact them by mail at P.O. Box 2449, Mesilla Park, NM 88047, or visit their website at www.amigosdemujeres.org.

Percy Shelley's Poems, "Mont Blanc," Hymn to Intellectual Beauty," "Ozymandias," Ode to the West Wind" and "Sky-Lark."

In “Mont Blanc,” the speaker talks about the beauty, power and strength of Mont Blanc which enhances the human mind. The mountain is surrounded with trees, waterfalls, winds, woods, rivers and snow which influence our “wild thoughts.” It makes me think how we take nature for granted and don’t appreciated. For example, how often do we stop and contemplate the Franklin Mountains in El Paso? Not very often I would say. If we would learn to acknowledge nature, we could experience new emotions and attitudes in our lives. Nature can lead our imagination to a place that has never been before.


In “Hymn to Intellectual Beauty,” the speaker talks about the “Spirit of Beauty,” which is the human intellect. The “Spirit of Beauty” showers the human mind with harmony, and it’s also music to our hearts. But this “beauty” doesn’t stay in human minds it passes by “As summer winds that creep from flower to flower.” Instead, the world is left with “poisonous names with which-our youth is fed.” Then autumn comes along and everything is more “solemn and serene” as if the world had never experienced darkness. After reading this poem, I ask myself the following questions: What happened to the virtue of reason? Why do the media insist in doing the thinking for us, acting as if they know what’s better for us? Why do they persuade us in thinking that being a size zero is more beautiful and attractive? It could be because we let ourselves be influence by some commercial on television and in some way we support these ridiculous ideas. There’s this commercial on television (I don’t remember exactly what it says) that says they do the thinking for us, so that we don’t have to. This commercial is promoting ignorance loud and clear—don’t think—don’t use your reasoning, etc., etc. I hope that one day we’ll take full control of our lives, and as a result, develop our own ideas and creativity.
In, “Ozymandias,” the speaker talks about meeting a traveler from the past who I think is a wise man, someone who did good deeds throughout his life, “Look on my works…,” but no good deeds of his remain, they’re all gone, “Nothing besides remains.” He was a good king, “…King of Kings,” but I suspect that the speaker could be talking about the crucifixion of Jesus Christ who was betrayed by men. This makes me wonder why all the good people always end up being murdered. For example, Malcolm X advocated rights for not only the African American people, but also for the white people until he was murdered.


In, “Ode to the West Wind,” the speaker is amused by the wind and adores it. He talks about the power and the strength of the wind. The speaker goes far in calling the wind, “Wild Spirit,” and talks to it as if it were a god, “Destroyer and Preserver.” The speaker talks about how the wind lifts the leaves from the ground and takes them somewhere else, and he too wants to be lifted away from his misery, “Oh lift me as a wave, a leaf, a cloud/I fall upon the thorns of life! I bleed!” Lesson learned: There’s always hope out there whenever we feel miserable and it could be just right in front of our eyes—so close to us that we can even touch it…like the wind.


In, “Sky-Lark,” the speaker of the poem is amused by this bird and praises its songs. He can’t see the bird, but can hear its singing which delights him. The bird can’t be seen because it’s like hidden in the clouds, but the speaker can feel its presence which “showers a rain of melody.” He compares the singing bird to a poet whose hymns come out of his writing and/or thoughts. Also, the speaker wants this song bird to teach him “Such harmonious madness” and the world will listen as he is now. Lesson learned: Not only the things that we are able to see are beautiful, but also the things that are not visible to us.

Celebrate The Year of The Fire Pig!

Li-Young Lee's poem, "Persimmons/Gary Soto's "Mexicans Begin Jogging"

In “Persimmons,” persimmons are a symbol for painful memories of cultural barriers imposed by language and custom, and connection to his blind father. The speaker of the poem begins with the painful memory of being “slapped” by his sixth grade teacher, “Mrs. Walker”, and told to stand in the corner “for not knowing the difference/between persimmon and precision.” He felt disconnected from his present culture. But it seemed that he knew the difference in meaning between these two words, “How to choose/persimmons. This is precision.” Lee then describes quite precisely how to choose, peel and cut the perfect persimmon, then “eat/the meat of the fruit/so sweet/all of it, to the heart.” It is clear that his misperception had much to do with pronunciation.
In the third stanza, as the years past by, the speaker grew more and more unattached to his cultural background. In his relationship with this white girl, “Donna,” he attempts to reconnect with his fading heritage and its values by teaching her Chinese, “Crickets: chiu chiu. Dew: I’ve forgotten/Naked: I’ve forgotten.” But he’s not very successful since he has forgotten a few words. He then continues to mention a few other words that he had trouble with, such as “fight” and “fright,” “wren” and “yarn.” The distinction between “wren” and yarn” leads to a warm memory of his mother tying yarn into “a bird, a rabbit, a wee man.” Once again, he attempts to connect with his cultural background, but this time through a loving memory.
The mother’s precise handiwork contrasts with the next stanza, which is another description of the speaker’s sixth grade teacher, “Mrs. Walker” who clearly did not know how to choose “persimmons” precisely. He remembers the day “Mrs. Walker” brought a persimmon to class, and instead of peeling it, “cut it up/so everyone could taste/a Chinese apple.” She also did wrong in calling it Chinese apple, connecting the odd fruit with the speaker, the Chinese boy in class. She made the speaker feel even more isolated—disconnected from his other class mates. It seems that the Asian American boy (the speaker of the poem) took revenge from the maltreatment and insensitiveness of “Mrs. Walker” by not telling the class that the fruit “…wasn’t ripe or sweet,” instead “…watched the other faces.” These students were probably thinking, “what an awful fruit the Chinese boy eats at home,” creating a stronger barrier between the two cultures.
Next, the speaker continues to regain or reconnect positive associations as he recalls his mother’s observation that “…every persimmon has a sun/inside, something golden, glowing/warm as my face.” He’s trying to connect with his cultural background. Moreover, the fruit forms a link with his father when the speaker gives him two “forgotten” persimmons, “swelled, heavy as sadness/and sweet as love.” In the “muddy lighting” of his parents’ cellar, with his father sitting on the stairs, the speaker has finally said what he has been searching for throughout the poem: “…I rummage, looking/for something I lost.” He has searched for something meaningful from his past that he can connect with, to fill that void and finally find relief. He finds three rolled-up paintings by his now blind father. As the father reaches to touch a rendering of “Two persimmons, so full they want to drop from the cloth,” he remembers “the strength, the tense/precision in the wrist” required to paint them. The speaker’s search has ended. He has recovered two qualities demonstrated by his parents: the rich, full warmth of his parent’s love, figured in “persimmons,” and their precise, caring ways, represented by their crafts. The line towards the end of the poem, “Some things never leave a person,” implies that memories were able to salvage valuable characteristics of his parents and their culture.
After reading this poem several times, I strongly feel that the center of the poem is in the third stanza, “Crickets: chiu chiu. Dew: I’ve forgotten/Naked: I’ve forgotten,” because of the fact that the speaker has been talking about how he struggled as a child with attempting to fit in the American culture. For example, the mispronunciation of words and being punished for it, and the insensitiveness of the teacher, but here (the quoted lines above) it strikes me to find out that he at present has forgotten some Chinese words. The important thing is that he begins to realize his cultural roots are fading, and begins to search for these in the other stanzas. He experiences a certain awakening and/or awareness of his fading heritage.
This reminds me how I have forgotten a lot of words in Spanish (Actually, I don’t think I ever learned them). Every time I talk to my mom, she comes up with some words in Spanish that I’ve never heard before. I have no idea what they mean, so I ask her, “What does it mean?” She replies, “A poco no sabes que quiere decir?” “Nose.” Also, when I was taking advance Spanish I kept thinking to myself I didn’t belong there, that I should’ve been placed in a lower level course. It felt as if I was learning a whole new language—totally disconnected, just like in Lee’s poem. Well, I made it through the course and got a B+…how degrading!
In “Mexicans Begin Jogging,” Soto describes an incident that occurred when he was a factory worker in a plant that employed Mexican illegals. When the border patrol raided the plant, the boss assumed that Soto—a brown skinned Mexican-American was also an illegal, “Over the fence, Soto…” and Soto “…shouted that I was American.” But the boss didn’t believe him, and Soto was forced to run away along with the others. He “ran from that industrial road to the soft/Houses where people paled at the turn of an autumn sky." The "amazed crowds" watched as these aliens “jog” through their neighborhood. As Soto runs, he passes through the white suburbanites and salutes them, embracing the symbols of America, "baseball” and “milkshakes.” Since he embraces these two words, which are American symbols, it’s obvious that Soto also feels American—he is not entirely Mexican. And because he is brown skinned and lived in a border culture, it was assumed that he could not be a "real" American. Soto addresses the dilemma of being neither Mexican nor American, of traveling the path between the two.
Soto discusses his experience in the American culture as Lee does in his poem. Because of Soto’s brown skin color, he was disconnected from the American culture as Lee (or the speaker of the poem) felt alienated in school by a mispronunciation of words and his insensitive teacher. But unlike Lee who attempts and searches to reconnect with his heritage through his parents’ warm and loving memories, Soto takes a different approach. He sees humor in the situation, “As I jog into the next century/On the power of a great, silly grin.” This is the way Soto deals with his situation—through humor—perhaps as a means to find relief.
Moreover, I strongly feel that the center of the poem is in the lines, “What could I do but yell vivas/To baseball, milkshakes…” because I wasn’t expecting Soto to embrace these American symbols after being mistaken for an illegal. Since I’m also a Mexican-American, I would have been very offended. I admired Soto for sharing his experience in a way that we (his readers) don’t feel sorry for him, instead he brings humor to his situation and make us “grin.”
Lee, On the other hand, makes us feel for him when he talks about his painful childhood memories of feeling alienated from the rest of the class, and being punished for the mispronunciation of some words. We also connect with Lee at an emotional level when he finally finds what he’s looking for. The relationship that he has with his blind father and his paintings reconnects him with his cultural background. After having an understanding of Lee’s poem, I felt very connected with the poem. I found myself appreciating the poem more and loving it! It’s a very nice and unique poem. I really enjoyed learning about “Persimmons” as I looked at it more closely.