CANALCATORCE — broadcast
20260920 183000 UTC
309 transcript segments
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[00:00:20] How does the transition from one city to another occur, that is, we are talking
[00:00:23] about a city inspired by Teotihuacan in the year 200,
[00:00:26] an early city, and then we see at the end a
[00:00:30] Purepecha city, we can think that the first city was
[00:00:33] abandoned, well, if we consider that the abandonment is
[00:00:37] approximately 200 years and the
[00:00:40] abandonment of the first occupation is around
[00:00:43] 900, it is logical that the movement that was
[00:00:47] being created in Mesoamerica after the fall of Teotihuacan also
[00:00:50] affected the population that was in that side, especially for being of Teotihuacan
[00:00:54] affiliation, but then according to the archaeological evidence there
[00:00:57] is a gap, there is a parenthesis in the yes
[00:01:08] and later on, taking advantage of the fact that there were foundations here, the
[00:01:13] tomb contained, the secret of Purepechas built their own city and the Purepecha style will be found mainly in
[00:01:17] vessels in the use of the city, yes, the
[00:01:20] adaptation they made
[00:01:23] you to explore together the territories of later to the first
[00:01:24] occupation.
[00:01:50] We traveled to Tingambato with the hope of finding a site
[00:01:54] even older than the Purepecha
[00:01:56] cities.
[00:02:00] When the Spanish conquerors arrived in what is now Mexico,
[00:02:03] they met two powerful civilizations, the Meshica and
[00:02:07] the Purepecha. It is significant to note that
[00:02:10] both were nourished by the Teotihuacan culture.
[00:02:14] Tingambato offers an entrance to that previous
[00:02:17] world, the historical matrix of
[00:02:20] Mesoamerica.
[00:02:28] The materials that have been recovered in the 70s as in the 80s
[00:02:31] there is no
[00:02:33] path, it is a Watsiri, at reminiscence of this Tarascan culture within the site. What culture
[00:02:36] does it belong to? Can it be known? We do not know what cultural group
[00:02:39] it belongs to, but we can call them classic
[00:02:42] cultures of the west, a term that
[00:02:46] can be more correct instead of defining an ethnic group or a
[00:02:50] class, and here you find Teotihuacan influences, for
[00:02:53] example, how they appear in other sites in Michoacán,
[00:02:57] yes, from that era, yes, we even find Teotihuacan
[00:03:00] investigations currently from 2000
[00:03:03] to now tell us that the site does not receive any Teotihuacan influence,
[00:03:07] it is a great unknown, so why do we have the
[00:03:11] typically Teotihuacan talud-tablero present,
[00:03:28] here we have an eastern structure, eh, consolidated and restored on the
[00:03:32] western facade by Dr. Piñachan, plaza
[00:03:35] one as you can see here and the
[00:03:39] famous talud-tablero type Teotihuacan here in Tingambato, there you
[00:03:42] have it, the tablero with the molding
[00:03:46] and the talud and something typical
[00:03:49] of the west which is the sunken patio, the sunken patio, the sunken
[00:03:52] plaza, now we are going with an altar, that would be an altar
[00:03:56] in the center, an altar in the center also typically from here, from the valley.
[00:04:14] and we enter another space in the same place here of
[00:04:18] the site, which is sunken patio one, before it was
[00:04:21] or plaza two, yes, here we have it,
[00:04:25] it is surrounded by living quarters,
[00:04:29] yes, in which one descends to the patio,
[00:04:32] we have two altars, well, the altar, this reddish
[00:04:36] earth we see would be an altar, it is also considered an altar,
[00:04:39] Dr. Piña de Char considered it as such,
[00:04:43] and this is the rock also in the 80s when he was working, when they
[00:04:47] found it it had a red pigment, they believe it
[00:04:50] was the charanda that is typically
[00:04:54] we see some interesting elements in from Michoacán, that's why people trained charanda to show how
[00:04:58] it was at that moment, right? We have the altar,
[00:05:02] altar two that also has a
[00:05:05] tablero there, we no longer appreciate the tablero because of the passage
[00:05:08] of
[00:05:12] time.
[00:05:22] In 1842, the newspaper La Voz de
[00:05:25] Michoacán reported an archaeological
[00:05:28] zone in Tingambato, Michoacán,
[00:05:31] it was known that this site existed, however, for many
[00:05:34] years it was not explored, practically nothing is
[00:05:37] known about this region, and yet,
[00:05:41] this city of... Gambato was contemporary with
[00:05:44] Teotihuacan and preserved very similar
[00:05:47] styles, the city where the gods
[00:05:51] are forged, in this ball game we see the typically
[00:05:54] Teotihuacan panels, the very presence of the
[00:05:57] ball game is a key to the unity of
[00:06:01] the entire Mesoamerican world,
[00:06:05] so what we are seeing are mirror cities
[00:06:08] through time,
[00:06:11] in 1978 the archaeologist Román Piñachan
[00:06:15] came here, thanks to works like Román
[00:06:19] Piñachan's, it was also possible to know that there was a mirror not
[00:06:23] so separated and extremely communicated in a
[00:06:26] city in Michoacán, Tingambato, however, 34
[00:06:30] more years had to pass for this site
[00:06:34] to be explored again, so
[00:06:37] Tingambato, like the rest of Michoacán, continues to be a
[00:06:41] relatively unknown area.
[00:07:25] The bones of human remains were found scattered
[00:07:29] throughout the chamber, only one individual was found in the
[00:07:32] access part, on him there were
[00:07:35] offerings, there were many offerings, vessels, plates,
[00:07:39] bowls, it is a tomb of high hierarchy, of high hierarchy.
[00:07:53] The researchers' proposal was that it was best to re-register the tomb, but according
[00:07:57] to the stratigraphy, due to the variety of bones or because
[00:08:00] they thought it could be reused, why? Because there was a large number of skeletons
[00:08:04] of bone remains, so they inferred that, but by doing
[00:08:08] a deeper analysis and determining the stratigraphic layers,
[00:08:12] they discovered that it was not so, that the bodies were only
[00:08:16] placed at one point and then everything was covered
[00:08:20] completely and the large platform where we are
[00:08:23] seated was built, and there is evidence of sacrifices in these bodies,
[00:08:27] according to the skulls, the two skulls allow us to infer that
[00:08:30] possibly there was decapitation among the groups here in
[00:08:34] Tingambato.
[00:09:03] Here we have a case of accidental archaeology, Tingambato
[00:09:07] has a terrible gopher plague, thanks to that
[00:09:10] important discoveries have been made, such as that of tomb
[00:09:14] 2, it was first a gopher that arrived at
[00:09:17] a site, but it found a slab,
[00:09:34] the first evidence was a square, it so happens that
[00:09:37] since we have a gopher plague, a gopher made
[00:09:40] a hole. then a worker came and his
[00:09:44] foot went into the hole and he went down that far and
[00:09:48] a first slab appeared, speaking of the
[00:09:51] 2.90 meters of depth and they found a slab in an
[00:09:55] excavation space of 2.90 where no stone was found, it's
[00:09:58] a lot of coincidence, so when we started hitting it
[00:10:02] with the pickaxe it sounded hollow, so the gophers
[00:10:05] did the first archaeology here, and
[00:10:09] the experiment of the tomb was carried out, he began to clear
[00:10:13] square by square according to the excavation proposal and
[00:10:16] a roof
[00:10:17] was found.
[00:10:23] in this place when the gopher goes underground, it hits
[00:10:27] something solid and bounces back, it turns out there's treasure.
[00:10:50] well, that's tomb number two, the tomb that was found last season in
[00:10:53] 2011, a bed of slabs was found, on the
[00:10:57] bed of slabs an individual lying down, oriented
[00:11:01] to the east, on him we found
[00:11:03] beads, over 1900 shell beads, everything seems to
[00:11:07] indicate that he is a high dignitary, everything seems to indicate that he is an important
[00:11:11] person, very different from tomb one which is a collective tomb that could
[00:11:15] have an offering condition because the bodies are not indiscriminately
[00:11:18] distributed, they are probably sacrificed and the bones
[00:11:22] do not correspond to each other.
[00:11:35] We can see what the
[00:11:38] the tomb, yes, we can see it, magnificent, let's see it.
[00:11:56] We are going to show you the materials recovered from the tomb two, in
[00:11:59] tomb two, both the tomb and the other materials, both ceramic
[00:12:03] and lithic as well as architectural,
[00:12:05] allow us to now provide new data
[00:12:09] in Michoacán, yes, this is
[00:12:12] the shells, the specialized shell work, there
[00:12:16] they are.
[00:12:29] And what happened to the bones?
[00:12:43] The majority of the bone remains
[00:12:46] disintegrate due to humidity, the skull, due to
[00:12:50] its hardness, is one of those that still takes
[00:12:53] time to disintegrate. How old was the person who
[00:12:57] died, between 25 and 30
[00:13:00] years old, no, the sex could not be identified because the
[00:13:04] pelvis was not found, it was very disintegrated,
[00:13:07] apart from the collapse that occurred, several bones
[00:13:11] disintegrated, but for example here
[00:13:13] we have what are skull remains, they can be assembled, all the now
[00:13:17] complete fractures that were present were the fractures
[00:13:21] that we ourselves have, the coronal and orbital ones.
[00:13:25] They are not signs of sacrifice, they are not yet signs of sacrifice, but with
[00:13:28] a physical anthropological analysis
[00:13:31] it can be diagnosed to see what
[00:13:34] it is,
[00:13:39] well here are
[00:13:41] the
[00:13:43] teeth, the teeth, the jaw, the third premolar
[00:13:47] is still missing, it is still young,
[00:13:51] still young, the wisdom teeth, the wisdom teeth are not present here either,
[00:13:55] no, no, no, they still don't appear, but
[00:13:59] yes, a very, very young individual, a semi-adult, right?
[00:14:28] Ihuatzio shows the influences of the two main cultures that
[00:14:32] determined the life of the Aztecs, on one hand the
[00:14:36] Teotihuacan and on the other the
[00:14:38] Toltec.
[00:14:42] Thus it grew, thus it developed, on two
[00:14:45] occasions it received the influence from central
[00:14:49] Mexico, first as the foundations of this city where
[00:14:53] we are and then during the conquest when the
[00:14:56] Spaniards arrived accompanied by the
[00:14:59] Mexicas.
[00:15:02] According to Jean-Marie Le Clézio, no
[00:15:05] people have had greater belief in divinations,
[00:15:08] dreams and religion than the
[00:15:12] Purépechas, they were so convinced of the
[00:15:15] propitiatory role of dreams that they came
[00:15:19] to occupy these cities of
[00:15:22] central culture, of Teotihuacan
[00:15:25] and Toltec culture, after having dreamed that this would be
[00:15:29] their site. Once they established themselves here, they trusted
[00:15:33] their deities so much that when the Spaniards
[00:15:36] defeated their enemies, the powerful
[00:15:40] Aztecs, they felt that they could no longer
[00:15:43] have a religion that
[00:15:46] supported them. According to Le Clézio,
[00:15:49] they succumbed to their own faith, they believed
[00:15:52] so much in it, that when their
[00:15:55] gods capitulated, when they ceased to be
[00:15:59] effective, they gave up, the
[00:16:03] Purépechas did not fall to their adversaries,
[00:16:07] but rather
[00:16:25] to their own beliefs, this population, I mean, has been here for a long time,
[00:16:28] many changes, many influences, mainly from the
[00:16:32] north and from the center after these populations
[00:16:36] were established.
[00:16:38] The strongest, the one that is most easily
[00:16:42] identified is the Teotihuacan one,
[00:16:45] when Teotihuacan goes down, this other
[00:16:48] group comes that has a tremendous force because it also comes from the
[00:16:52] north, the Toltecs, so
[00:16:54] I believe that in this period is when that
[00:16:58] Toltec culture expands the most in this
[00:17:02] region, however, as the population substrate is
[00:17:05] Purepecha, then the leaders who
[00:17:09] come to power later, the Toltecs who go down due to
[00:17:12] a conflict with the Mexicas and everything allows these
[00:17:16] peoples to flourish, develop and
[00:17:20] organize in another way, so when
[00:17:23] it is decided that they should rescue all
[00:17:26] this and remove all those antiquities to
[00:17:30] form the kingdom.
[00:17:33] The Purépechas have a
[00:17:41] peculiar expression to refer to
[00:17:44] tradition, which is the path of the
[00:17:47] grandparents.
[00:17:48] The values
[00:17:52] represent something that moves through
[00:17:55] time.
[00:17:56] This,
[00:18:02] where I am sitting, looks like a
[00:18:06] wall. However, it is a
[00:18:10] the top there is a path that leads to Lake
[00:18:14] Pátzcuaro, strictly speaking, this is a
[00:18:17] pier, people who went fishing or sailing
[00:18:20] went up the path to reach
[00:18:23] the water, this tells us about a culture where
[00:18:26] values moved, the
[00:18:30] Purépechas are the inhabitants of a
[00:18:33] path.
[00:20:03] There is the coyote you told us about up there in the tower, no
[00:20:06] in the shape of a coyote. Of course, this
[00:20:09] was found, located here and of course
[00:20:12] when the community saw it, they were fascinated by
[00:20:15] everything that was coming out, they are also with the
[00:20:19] Toltec in the Mayan area, but they are in the shape of
[00:20:23] a tiger or something like that, here
[00:20:26] in this area the characteristic thing is that it is the coyote, and
[00:20:32] the facade of what we were talking about, curiously in the archaeological
[00:20:35] site of Ihuatzio, for example. the sun and the moon then there is
[00:20:39] well the sun, the setting sun because well it is the
[00:20:43] gureri as they called it
[00:20:46] mentioned.
[00:21:09] We can understand the loneliness of a people who suddenly feel
[00:21:13] that their gods no longer work, that is what
[00:21:16] happened with the Purépecha nation around 1500.
[00:21:20] 30 when with the arrival of the Spaniards they realized that
[00:21:24] everything they had believed in lacked
[00:21:28] force and relevance. In the Michoacán
[00:21:30] relation there is an extraordinary passage in which
[00:21:34] the crisis of the
[00:21:36] deities is discussed. Firstborn gods
[00:21:40] forced to suffer, and you gods of the
[00:21:44] left hand, be as they are determining of the
[00:21:47] gods, how can we contradict? "This that
[00:21:51] is in itself determined, we do
[00:21:53] not know what this is, the truth is, this
[00:21:57] determination was not at the beginning, that it was ordered that we
[00:22:00] should not walk two gods together before the light
[00:22:04] came, because we would kill each other and lose
[00:22:07] divinity. This we had all the gods agreed upon
[00:22:10] before the light came, and now,
[00:22:14] we do not know what words these are, break
[00:22:18] on all sides the wine jars of..."
[00:22:20] human sacrifices and do not bring any more offerings
[00:22:23] with you than from now on
[00:22:27] it will not be so, no more drums
[00:22:30] will sound, break them all, no more
[00:22:33] hearths will burn, nor will
[00:22:36] more smoke rise, everything
[00:22:39] will remain deserted because other men are coming to
[00:22:43] the earth.
[00:28:22] unequal challenge in efforts and results in the fight
[00:28:25] against drug trafficking between the United States and Mexico. In that same
[00:28:29] report, it is not admitted that the United States is the largest
[00:28:33] consumer of drugs in the world, Venezuela was, now it is not,
[00:28:36] what could have happened, I wonder, besides the kidnapping of Nicolás Maduro for
[00:28:40] Venezuela to no longer be among these four countries, there is always an interest in
[00:28:44] how the United States shares this information. Since the beginning
[00:28:48] of this second Trump administration, the fight against drug trafficking as a
[00:28:51] tool of, well, yes, imperial expansion, the United
[00:28:55] States no longer wants to depend on Mexican drug traffickers, it wants to have drug
[00:28:59] trafficking but not through Mexico, they don't want to eliminate drug trafficking in the United States because it is
[00:29:02] economically profitable for them.
[00:29:31] Next. Greatness of
[00:29:33] Mexico.
[00:29:40] Classification A for all audiences.
[00:30:11] Emblematic commemorations,
[00:30:13] 2021.
[00:30:23] The death of Morelos in December
[00:30:25] 1815
[00:30:27] was a brutal blow to the insurgency, but
[00:30:31] despite everything, the royalist army could not put an end
[00:30:34] to the rebellion. In mid- 1817,
[00:30:37] the Spanish liberal Javier
[00:30:40] Mina landed in Soto La Marina with 300
[00:30:43] men and joined Pedro Moreno's guerrilla, who
[00:30:47] was fighting in the current state of Jalisco.