The Binnizá
All was darkness
when the Binnizá were born.
They blossomed from the old trees
like the silk-cotton,
born from the wombs of wild beasts,
like the tiger, the alligator.
When the great light fell
from the highest sun,
our great father
held hands with
the nutrias,
also our mothers.
The Binnizá saved themselves
by floating on the water
like giant sea turtles.
Like jellyfish they filled
with water, carrying
their children on their nipples.
An ancient language
entangled with their souls
and the people were called Binni Zaá,
speakers of the sweet, mysterious,
magical Didxazá language,
that is still kept pure,
large as the mountains,
strong as the ocelot
and the puma, our old
fathers and mothers, brothers and sisters.
The Didxazá language
is the voice of the trees,
song of the birds,
murmur of sun, wind,
stars, sea and rivers
as wide as the sky.
It is the language of the gods,
of fierce fathers and sisters:
like the ocelot, alligator
and tired-eyed sea turtles.
It is the sound of the invisible beings,
of mountains, air, mud,
of the visible, vibrant natural world.
Born in the roots
of the great old trees,
in the bellies of beasts.
The silk-cotton, sapodilla, cypress,
jasmine and wild lilies
are our parent guardians.
And tiger, ocelot,
alligators, coyotes, nutrias,
have been our ancient grandparents.
And that’s why the river has sheltered
the age-old trees and
quenched the thirst of the animals
who gave life to the Binnizá.
These beings’ branches soar skyward
and the roar of the beasts echoes
across hills of sharp thorns.
Our grandparents are the ancient Záa
who crossed waters and mountains
from the valley of Oaxaca.
Their eyes were flames in the night,
their souls fearless ever since,
and they were guided by the tendrils
of their ancient father, the sun.
They survived on fruit,
dressed in the skins of wild beasts,
and heard the call of the sea snail.
After walking for so long
and speaking with the moon and stars,
the shadows of Oaxaca’s mountains,
rivers, and lagoons protecting them,
they finally arrived in the hot lowlands
to be closer to the sun.
The fish are their brothers.
Guijazo, Gubidxa Zóo,
Atalaya, seer,
one who can see great distances
and shines like father sun.
You are our first blood,
your white robes illuminated
the path of the Binnizá.
The light of your wisdom
guided the priests
to speak Didxazá,
you inspire the warriors
to defend honor,
lands and oceans
and rivers born
at your deep blue side.
Your hands were comets crossing
the sky at the same time
as the birth of our grandparents
who threshed clouds, seafoam,
fishes, lilies, lobsters.
Huijazóo, Gubidxa Zóo,
You still preside over the wild soul
of the Binnizá and they still cry for you
as one wails before the great sun.
In this poem, “The Binnizá,” Matus shares a lyric retelling of the origin story of the Isthmus Zapotec (or Binnizá) people, who live along the Pacific coast in southeastern Oaxaca, Mexico. The poem’s final stanza references Gubidxa, the name of a Zapotec diety (and also the word for sun). The Isthmus Zapotec language, called Didxazá, is one of more than two hundred and thirty Indigenous languages spoken in Mexico—and probably the first to have a written form, 2,500 years ago. Matus created his poems bilingually in Didxazá, using a spelling system that he developed himself, and in Spanish.
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