Xochimilco is a day trip from the center of Mexico City. Away from bustling city traffic and sounds, one gets instantly immersed in Nature, where the Feminine seems to lead and thrive. Once home to a complex system of interconnected lakes, the Valley of Mexico was the foundation for ancient Mesoamerican civilizations such as Teotihuacan, the Toltec Empire, and the Aztec Empire (Golya, 2014). Lake Xochimilco is among these lakes.
“Xochimilco” translates to “where the flowers grow” in Nahuatl, reflecting its historical significance in flower and food cultivation. Chinampa farming is an ancient Mesoamerican agricultural technique involving the creation of man-made islands in shallow lakes or wetlands, where crops are grown on rich, fertile soil. The smell of flowers and the moist air makes one feel connected to earth during the easy hours spent on the water body or simply walking around.
Rise to Prominence
The Xochimilca people, considered part of the seven Nahua tribes, migrated into the Valley of Mexico around 900 BCE and established their first settlement in Cuahilama near Santa Cruz Acalpixca (Gonzalez-Arqueros et al., 2017). By 919 CE, Xochimilco had evolved into a significant regional power. Today, remnants of this pre-Hispanic legacy, including preserved chinampas, are vital to Xochimilco’s cultural heritage and have earned the UNESCO World Heritage Site recognition label.
The Ingenious Chinampas & Human Creativity
Over 2,000 years ago, the Xochimilca transformed the Valley of Mexico into a thriving agricultural hub through their innovative chinampa system. This network of artificial islands made from mud, reeds, and willow trees allowed them to cultivate fertile farmland in the region’s shallow lakes, so non-locals mainly visit and experience it. As visitors glide along Xochimilco’s canals aboard colorful trajinera boats, they experience the resilience and legacy of this ancient agricultural marvel.
The chinampa system, an ingenious farming method developed by the Xochimilca people over 2,000 years ago, still thrives today. In pre-Hispanic times, the basin was covered by a vast system of shallow interconnected lakes, which were minimally impacted by Aztec infrastructure like dams and aqueducts. The Aztecs relied on human-powered transport, making Xochimilco’s proximity to population centers crucial for agricultural productivity. Covering about 120 square kilometers, chinampas provided rich soils and water control for year-round horticulture, playing a crucial role in supporting population growth and political power in the Valley of Mexico (Wirth & Hotel, 1997). This agricultural expansion aligned with the rise of the Aztec Empire during the Late Aztec phase. However, in the sixteenth century, the Spanish commenced large-scale drainage projects targeting the lakes and wetlands of the Valley of Mexico.
Modern farmers have adapted this ancient technique again to support sustainable practices, proving that traditional methods can remain relevant in today’s agriculture. Chinampas were constructed using strategically planted willow trees and layers of soil and vegetation. Farmers could produce large quantities of food in limited space by fertilizing raised beds with nutrient-rich soil from adjacent canals (Merlin-Uribe et al., 2013). This blend of old and new helps preserve Xochimilco’s rich heritage and highlights its ongoing commitment to sustainability and innovation.
Spirituality and the Feminine
Mexican indigenous culture has long celebrated and revered the feminine (Gingerich, 1988; Sigal, 2010). Sacred cults focused on worshipping female deities have played a central role in Xochimilco’s and Culhuacan’s cultural life since pre-Hispanic times (Corcoran, 1998). Deities like Cihuacoatl, the goddess of earth and fertility, and Xochiquetzal, the goddess of beauty and flowers, were at the heart of religious practices in the region, shaping daily life and spiritual traditions.
Cihuacoatl, the goddess of earth and fertility, was and continues to be closely connected to the agricultural life of Xochimilco. Her presence and incorporation as Nature can be seen in local stories, like the touching story of her tears that formed Lake Xochimilco after losing her son, Mixcoatl. This folklore emphasizes her bond with the land and the natural cycles that nourished the community.
Xochiquetzal, the goddess of beauty, flowers, and physical love, was also central to life in Xochimilco. Her influence is felt among flower growers and chinampa farmers, reflecting the region’s reverence for the soil – this is also evident in other parts of the world, especially Asia, where Nature and the Feminine are synonymous.
Xochiquetzal’s influence went far beyond farming. She was also a patron and protector of domestic workers, artists, and weavers, reflecting her impact on various trades passed down through generations. Women honored her during pregnancy and childbirth, underscoring her essential role in family and maternal life. The worship of Cihuacoatl and Xochiquetzal formed the backbone of female spirituality in Xochimilco. Their worship shaped daily rituals, highlighting the deep connection between culture, spirituality, and the community’s agricultural and cultural practices and reverence toward the land.
Many indigenous religious practices, not just worship of the feminine, persisted as Xochimilco transitioned from pre-Hispanic to colonial times. Even as Catholicism took root, the women of Xochimilco seem to have held on to their ancient spiritual practices. One can still see this blend today in local celebrations. Take the yearly beauty pageant, “The Most Beautiful Flower of the Ejido.” – This is not just about looks but a nod to Xochiquetzal, the Aztec goddess of beauty and flowers. Also, during the Holy Cross festival, one can recognize touches of the old Aztec fertility goddesses mixed in with the Catholic rituals. It is like a spiritual give and take, often morphed, yet present, between the past and present, with the women of Xochimilco as the keepers of traditionality.
Xochimilco is more than just a historical or tourist site; it is a lively community where age-old traditions are still visible and practiced. Someone once mentioned how five centuries can be witnessed in India in one day, and Mexico is no different. One can simultaneously experience the ancient and the modern in one breath.
Local artisans in Xochimilco work tirelessly to keep ancient crafts alive, preserving skills passed down through generations. The people are kind, and there is little need to bargain. You can see their pride and dedication in the handmade goods sold by street vendors, where artists sometimes even demonstrate their craft for curious onlookers. This journey is complete with the mention of fresh street food, much of it vegetarian, ranging from roasted corn to colorful treats for the sweet tooth; this gem, a stone’s throw away from the central city, is a must-visit.
Xochimilco is a resilient reminder of Indigenous culture’s strength, where pre-colonial history’s wisdom story blurs with the rhythm of modern life. From its chinampas and spiritual traditions to its deep ties to the land, Xochimilco keeps its past alive while inspiring future generations to cherish and protect its unique heritage.
References
Corcoran, C. M. (1998). Through the Goddess GATE: A spiritual pilgrimage in search of the female divine in Central Mexico. The Union Institute.
Gingerich, W. (1988). Three Nahuatl hymns on the mother archetype: An interpretive commentary. Mexican Studies/Estudios Mexicanos, 191-244.
Golya, G. G. L. (2014). Modeling the Aztec agricultural waterscape of Lake Xochimilco: A GIS analysis of lakebed Chinampas and settlement. The Pennsylvania State University.
González-Arqueros, M. L., Vázquez-Selem, L., Castro, J. E. G., & de Tapia, E. M. (2017). Late Holocene erosion events in the Valley of Teotihuacan, central Mexico: Insights from a soil-geomorphic analysis of catenas. Catena, 158, 69-81.
Hughes, J. S. (2016). Cradling the sacred: image, ritual, and affect in Mexican and Mesoamerican material religion. History of Religions, 56(1), 55–107.
Jiménez, M., Pérez-Belmont, P., Schewenius, M., Lerner, A. M., & Mazari-Hiriart, M. (2020). Assessing the historical adaptive cycles of an urban social-ecological system and its potential future resilience: the case of Xochimilco, Mexico City. Regional Environmental Change, 20, 1-14.
Longstreet, K. (2008). The Waters of Xochimilco. The Antioch Review, 66(4), 747–759.
Merlín-Uribe, Y., González-Esquivel, C. E., Contreras-Hernández, A., Zambrano, L., Moreno-Casasola, P., & Astier, M. (2013). Environmental and socio-economic sustainability of chinampas (raised beds) in Xochimilco, Mexico City. International Journal of Agricultural Sustainability, 11(3), 216-233.
Sigal, P. (2010). Imagining Cihuacoatl: Masculine Rituals, Nahua Goddesses and the Texts of the Tlacuilos. Gender & History, 22(3), 538–563.
Wirth, C. J., & Hotel, C. P. (1997, April). The governmental response to environmental degradation in the Xochimilco ecological zone of Mexico City. In Prepared for delivery at the 1997 meeting of the Latin American Studies Association, Continental Plaza Hotel, Guadalajara, Mexico.
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