MOTHER for Marsha P. Johnson. You can purchase this print at THIS LINK.
Marsha P. Johnson (August 24, 1945 – July 6, 1992)
“I may be crazy but that don’t make me wrong.”1
In 2022 I decided I wanted to make a perSISTERS print for an out trans person. I knew a little about Marsha P. Johnson and so started some research on her. Through Marsha’s story I learned about Sylvia Rivera. Here were two BFF trans people, active and well-known and key to the beginning of the gay rights movement in the U.S. I decided in 2022 to do a piece on Sylvia instead. Although she was an activist and famous in her community, Marsha’s story was so sad and I couldn’t figure out a message. From my research, Sylvia appeared to have been much more active and effective in the gay liberation movement, which is a movement for justice, even though her story is also sad.
But I kept thinking about Marsha, I knew there was a message there for me to find, and also she just kept coming up. Marsha’s name and picture continue to be used for many, many things. She is an icon. I’ve realized that Sylvia’s power comes from what she did and Marsha’s power comes from who she was. There are just some people that enter the imagination of the culture, are adopted/adapted, and live on in many of us, and Marsha is one of those people. (Another example is Frida Kahlo, see Queer Trickster Medicine, Making My Peace with Frida Kahlo).
First, a note on terminology. Both Marsha and Sylvia called themselves transvestites and drag queens, and they used feminine pronouns. I don’t think Marsha called herself a woman. Transgender was not a term when they were young and still forming their identities. Marsha would probably say when referring to precise terms for her particular kind of gender-non-conformity: “Pay It No Mind”. She just knew who she was, she chose her name, she chose her fam.
Pay it no mind is what the “P.” is for in the name, Marsha P. Johnson
“Because I try and pay a lot of those little things that happen to me in life, absolutely no mind.”2 On the one hand, this might sound like adaptive dissociation. (There was trauma in her early life.) On the other hand, this could be spiritual detachment. Without a doubt it is humorous. There is a story about when Marsha had to appear before a judge and when she told him what the P. stands for, he laughed and dismissed the case against her.
In the documentary, “Pay It No Mind—The Life and Times of Marsha P. Johnson”, many people describe Marsha as a kind of saint, a holy fool, or a bodhisattva. In the first place, she was exceedingly nurturing to the other street queens and sex workers, and immensely kind to everyone, and she radiated joy and humor, and seemed to do whatever she pleased. Usually, that is, unless she was in a dark and violent funk (interesting that at these times she would present more as a man). She lived so far outside the norms of respectability, as an unhoused, HIV-positive, be-sparkled and be-ribboned and be-flowered, gender non-conforming, occasionally psychotic person when not on meds, drag performer, sex worker, and Black person. She was so “othered” that she fell into this kind of beyond-category/hyper-marginalized personhood seen as divine by some people, because she was also charismatically kind and loving. She was a neighborhood character, someone that people recognized. She was at all the gay rights protests, all the marches, all the sit-ins, all the parades. “I want my gay rights now” she shouted into the microphones held to her face. She sat with and nursed the people who were dying from AIDS so they would not die alone. She prostrated herself before altars in churches. She described herself as a bride of Jesus.
Sylvia said that Marsha saved her life. Sylvia was only 11 in 1962 when she came to New York and turned to survival sex work. It was illegal to “cross dress” in New York and AMAB people3 were regularly arrested just for wearing makeup. Marsha was six years older and hadn’t been on the streets much longer, but she was a mother to the queer street kids around her. She would protect them, teach them, show them love. It was Sylvia’s idea to create STAR with Marsha (Street Transvestites Action Revolutionaries) which was mostly a way to house these kids in run down buildings. It was also a banner and group identity for protests and parades. It was tough to get funding and housing so it didn’t last very long. Many of the young people didn’t survive after STAR fell apart.
When I began this series of prints, the perSISTERS, I had to refine the purpose I was aiming toward. When I was doing a piece about Sophie Scholl I realized clearly that I am not talking about “role models.” For example, I didn’t want to encourage people to have their heads chopped off while resisting fascist tyranny. I am talking about exceptional people, sometimes in extraordinary circumstances, in whose stories I could find messages that might give us courage. Because they were women’s stories, they might be particularly encouraging to women, and tell us something about women. Also I hope the build up of all these power messages might lead iteratively to a working definition of what Female Power is. I think these stories should be interesting to EVERYONE and I say to men who hesitate to enter the Female Power situations, “Female Power is for everyone.”
“If women aren’t perceived to be within the structure of power, isn’t it power itself we need to redefine?” —Mary Beard, Women & Power, A Manifesto
It’s been forever that women have been hearing that their highest calling is being a mother. Here I am showing that “mother” is also a verb that can be conjugated for all pronouns. Language shows us how our minds work or can work, how what we thought were rules can be flouted, and meaning can still be preserved, and maybe subcultures and poets show us how to make language into a bio-engine of justice. In which case I proclaim this piece (the print, I mean) to be a work of concrete poetry.
“She was a good queen,” a cop smiled and said when he helped close off the street to traffic so the funeral procession of hundreds could make it to the river to scatter Marsha’s ashes.
There is much more to Marsha’s story, many more funny, charming, inspiring and sad details. You can look it up on Wikipedia. You should watch the documentary, “Pay It No Mind” on YouTube. You can look at the resources I mention below. You can Google her name and see the artworks and institutes and programs inspired by Marsha P. Johnson.
1. Marsha quoted in “Pay It No Mind—The Life and Times of Marsha P. Johnson”, a documentary by Michael Kasino on YouTube at https://www.youtube.com/watch?v=rjN9W2KstqE
In 1889, Jane Addams created a space and community for social exchange, sympathetic knowledge, and the iteration of an ethics of care. I believe her physical disability probably had an effect on her perspective, but I haven’t seen anyone write about this aspect of her thought. She was a fabulous writer who published eleven books and hundreds of articles. Her influence was enormous—presidential candidates even sought her endorsement—and she was brilliant, but the profundity of her thinking is only now being acknowledged by the academy, probably now because there have been enough women philosophers expanding the field of ethics so that we can actually understand what Jane was doing. I listened to an audio book of her classic work from 1910, Twenty Years at Hull House, and I recommend this work to everyone. It is so well-written. This paragraph made an impression on me:
“We are slowly learning that social advance depends quite as much upon an increase in moral sensibility as it does upon a sense of duty, and of this one could cite many illustrations. I was at one time chairman of the Child Labor Committee in the General Federation of Woman’s Clubs, which sent out a schedule asking each club in the United States to report as nearly as possible all the working children under fourteen living in its vicinity. A Florida club filled out the schedule with an astonishing number of Cuban children who were at work in sugar mills, and the club members registered a complaint that our committee had sent the schedule too late, for if they had realized the conditions earlier, they might have presented a bill to the legislature which had now adjourned. Of course the children had been working in the sugar mills for years, and had probably gone back and forth under the very eyes of the club women, but the women had never seen them, much less felt any obligation to protect them, until they joined a club, and the club joined a Federation, and the Federation appointed a Child Labor Committee who sent them a schedule. With their quickened perceptions they then saw the rescue of these familiar children in the light of a social obligation. Through some such experiences the members of the Hull-House Woman’s Club have obtained the power of seeing the concrete through the general and have entered into various undertakings.”
Template for a Woman Leader
Jane Addams lived from 1860 to 1935, mostly in Chicago. With Ellen Gates Starr she created the second settlement house in the U.S., based on an English model. Chicago’s Hull House was a place for educated, middle class, mostly women, to “settle” in a stressed immigrant neighborhood and improve conditions so that people could thrive. This community of service, inspired by early Christian communities—yet deliberately not “faith-based”—was an extension into the public realm of a template for women’s leadership in the home. Thus the work of the settlement house was “civic housekeeping,” the wider public becomes the family, and formerly private issues, like sanitation and children’s education, become the public sphere of women’s leadership, before women even had full suffrage in the U.S.
In this way Jane Addams was allowed to become the country’s mother, a woman of authority and a focus of respect in the Progressive era. However, she was later accused of treason, and the FBI’s J. Edgar Hoover called her “the most dangerous woman in America” because of her peace advocacy during and after the First World War, and during the “Red Scare” of the 1920’s, because of her advocacy for labor rights. In 1931 she won the Nobel Peace Prize for her work for peace. “Addams was a major synthesizing figure in the domestic and international peace movements, serving as both a figurehead and leading theoretician…” (W) It is interesting to see that once she stopped “staying in her lane” as a woman leader, and entered the realm of international affairs, she became “dangerous”. She was really getting at the systems of oppressions then. Her leadership style was noted by a co-delegate to the 1915 International Congress of Women in The Hague, “Miss Addams shines, so respectful of everyone’s views, so eager to understand and sympathize, so patient of anarchy and even ego, yet always there, strong, wise and in the lead. No ‘managing’, no keeping dark and bringing things subtly to pass, just a radiating wisdom and power of judgement.” (W)
A Woman Leader Created a Woman-Identified Space
“The reputation of the settlement rapidly grew, and women, primarily college-educated, came from all over the country to live and work at Hull House. Although Hull House was co-educational, it was a woman-identified space. There were male residents at Hull House, some of whom later became prominent leaders. However, the policies, projects, decision-making, and methodologies of the Hull House community were gynocentric—foregrounding women’s experience, analysis, and concerns. Furthermore, although a few residents were married, most were single, and some were in committed relationships with other women. Given the drastic shifts in sexual mores in the twentieth century, the contemporary understanding of what it means to be lesbian cannot straightforwardly be mapped onto the late and post-Victorian eras. Still, it can be argued that Hull House was a lesbian-friendly space. Addams set the tone for this identification with her own long-term intimate relationships with women…” (EP)
Social Work and Sociology
Hull House provided space and structure for social clubs, and child care, and the first playground and public swimming pool and gymnasium in Chicago, and classes in English and cooking, and lectures for adults, and art and craft instruction, and an art gallery, a theater program, and a museum of labor that showcased the traditional crafts of the neighborhood immigrants. Jane Addams’ mission was to promote the solidarity of the human race through conviviality and exchange. In the process she invented social work as a profession. Over time, from interacting with the local people on a personal level, the “settlers” developed an understanding that solutions to recurring social problems would need to be addressed through changes in systems and institutions. “… the work of Hull House residents would result in numerous labor union organizations, … tenement codes, factory laws, child labor laws, adult education courses, cultural exchange groups, and the collection of neighborhood demographic data.” (EP) The neighborhoods became an area of study at the same time that sociology became an academic discipline at the University of Chicago. Hull House members engaged in research and publishing, and public advocacy. Although she regularly taught courses in the brand new sociology department at the University of Chicago, Jane declined to become an academic because she wanted to maintain her independence and her political activism.
“Addams’ philosophy combined feminist sensibilities with an unwavering commitment to social improvement through cooperative efforts. Although she sympathized with feminists, socialists, and pacifists, Addams refused to be labeled. This refusal was pragmatic rather than ideological. Addams’ commitment to social cohesion and cooperation prompted her to eschew what she perceived as divisive distinctions. Active democratic social progress was so essential to Addams that she did not want to alienate any group of people from the conversation or the participation necessary for effective inclusive deliberation.” (EP)
Kickass Accomplishments
Jane “identified the political corruption and business avarice that caused the city bureaucracy to ignore health, sanitation, and building codes. Linking environmental justice and municipal reform, she eventually defeated the bosses and fostered a more equitable distribution of city services and modernized inspection practices.” (W)
“Addams led the “garbage wars”; in 1894 she became the first woman appointed as sanitary inspector of Chicago’s 19th Ward. With the help of the Hull House Women’s Club, within a year over 1,000 health department violations were reported to city council and garbage collection reduced death and disease.” (W)
“Hull House stressed the importance of the role of children in the Americanization process of new immigrants. This philosophy also fostered the play movement and the research and service fields of leisure, youth, and human services. Addams argued in The Spirit of Youth and the City Streets (1909) that play and recreation programs are needed because cities are destroying the spirit of youth.” (W)
“Along with her colleagues from Hull House, in 1901 Jane Addams founded what would become the Juvenile Protective Association. JPA provided the first probation officers for the first Juvenile Court in the United States until this became a government function.” (W)
Jane was a brilliant philosopher. She was always acting on many levels at once. “Addams did not intend to engage in philosophical narratives removed from social improvement, nor did she intend to pursue social activism without theorizing about the broader implications of her work. In this respect, through her integration of theory and action, Addams carried pragmatism to its logical conclusion through her integration of theory and action, developing an applied philosophy immersed in social action.” (EP)
“Addams’ ethical philosophy was guided by the notion of sympathetic knowledge that she described as ‘the only way of approach to any human problem’. Sympathetic knowledge is a mingling of epistemology and ethics: knowing one another better reinforces the common connection of people such that the potential for caring and empathetic moral actions increases. Addams not only theorized about this idea, but she lived it. Sympathetic knowledge underwrote Addams’ approach to the diversity and staggering poverty that she confronted in the immigrant neighborhood surrounding Hull House and allowed her to develop a precursor to contemporary feminist standpoint epistemology. Addams’ leadership among the American pragmatists in understanding the poor and oppressed resulted in a more radical form of pragmatism than Dewey and James, a social philosophy imbued with a class and gender consciousness.” (EP)
Great minds and change agents: So many amazing people are associated with Hull House, mostly women. It was kind of a feminist think-tank. Just some of these people include: Frances Perkins (Secretary of Labor); Florence Kelley (social reformer, political activist who defended the rights of working women and children, she fought racism); Alice Hamilton (founded the field of industrial medicine); Julia Lathrop (headed the Children’s Bureau, a federal agency); Rachel Yarros (physician and professor of medicine); Charlotte Perkins Gilman (author and scholar of gender and economics); Sophonisba Breckinridge. PhD, JD, social work educator; Edith and Grace Abbott (sisters and academics); Mary Kenney (labor organizer for the AF of L); Bessie Abramowitz Hillman (founded the Amalgamated Clothing Workers of America); Alzina Stevens (headed the Dorcas Federal Labor Union).
Organizations she was there for from their beginnings
National Association for the Advancement of Colored People, one of the first 40 (NAACP)
American Civil Liberties Union, founder (ACLU)
Women’s International League for Peace and Freedom
“Addams worked with other reform groups toward goals including the first juvenile court law, tenement-house regulation, an eight-hour working day for women, factory inspection, and workers’ compensation. She advocated research aimed at determining the causes of poverty and crime, and she supported women’s suffrage. She was a strong advocate of justice for immigrants, African Americans, and minority groups by becoming a chartered member of the NAACP. Among the projects that the members of Hull House opened were the Immigrants’ Protective League, the Juvenile Protective Association, the first juvenile court in the United States, and a juvenile psychopathic clinic…. Addams’s influential writings and speeches, on behalf of the formation of the League of Nations and as a peace advocate, influenced the later shape of the United Nations.” (W)
PROTECT – perSISTERS print design for Leydy Pech, the Mayan beekeeper who fought the mega-agri-business Monsanto in court, and won. Purchase this print in the store.
Leydy Pech, an indigenous Mayan beekeeper, led a coalition that successfully halted Monsanto’s planting of “round-up ready” soybeans in southern Mexico. The genetically modified beans are not vulnerable to a specific herbicide, so the crop can be sprayed and only the weeds are killed. But the herbicide is carcinogenic and damages the delicate natural balance that supports the native stingless bees and also the Mayan way of life that depends on the bees. The Mexican Supreme Court ruled that the government violated the Mayans’ constitutional rights and suspended the planting of genetically modified soybeans. Because of the persistence of Pech and her coalition, in September 2017, Mexico’s Food and Agricultural Service revoked Monsanto’s permit to grow the soybeans in seven states. For her efforts, in 2020 Pech was awarded the prestigious Goldman Environmental Prize.
Leydy Pech’s powerful act is to PROTECT. She protects her bees, the environment that supports her bees, and her people who depend on the health and happiness of the bees. Read on and you will learn that these bees are remarkable and worth protecting. The stories reference a mode of value outside of money.
The following is a statement by 2020 Goldman Environmental Prize winner Leydy Pech:
Today is a historic day for the Maya people.
My name is Leydy Aracely Pech Martín. I am from the community of Ich-ek, municipality of Hopelchén, State of Campeche.
I am grateful to the Goldman Foundation for recognizing the work of the Maya communities of Hopelchén in defense of their territory against industrial agriculture and GMOs.
The award gives me the opportunity to tell the world that the territories of indigenous peoples are being dispossessed by extractive megaprojects, agro-industry, tourism and others that strengthen a capitalist model that affects natural resources and our way of life.
I call on all governments and world leaders to rethink more comprehensive development models that respect and recognize human rights, autonomy, self-determination of Indigenous peoples and ancestral heritage.
The state of Campeche in Mexico’s Yucatan Peninsula features an ancient mixture of forests, beekeeping, local agriculture, and deep-seated Mayan culture. Mexico is the world’s sixth largest producer of honey, and 40% of the nation’s honey production originates from the Yucatán Peninsula. In Campeche, 25,000 families—especially within indigenous Mayan communities—depend on honey production for their livelihoods.
Beekeeping is also integral to Mayan culture and a key factor in the protection of Campeche’s forests. Recently, with the rise of industrial agriculture, the state lost nearly 94,000 acres of forest—the highest rate of deforestation in Mexico.
In 2000, Monsanto began growing small, experimental plots of genetically modified (GM) soybeans in Mexico. In 2010 and 2011, these projects were elevated to “pilot projects” by the government. The GM soybean used by Monsanto (now owned by Bayer) is known as “Roundup Ready,” a reference to the plant’s programmed genetic tolerance to high doses of the herbicide Roundup (also a Monsanto product). The main ingredient in Roundup is glyphosate, a probable carcinogen that is also linked to miscarriages and birth defects.
In 2012, the Mexican government granted Monsanto permits to plant GM soybeans in seven Mexican states, including Campeche and the Yucatán, without consultation by local communities. It was soon apparent that the GM crops were contaminating local honey in Campeche, threatening the food supply, environment, and livelihoods of the Mayan communities.
A Mayan Lady of Honey
Leydy Pech, 55, is a proud Mayan woman who makes her living as a beekeeper in a collective of Mayan women. She was born and raised in Hopelchén, where the practice of beekeeping goes back centuries for the Mayan community. Pech has focused her beekeeping practice on a rare native bee species, Melipona beecheii. She is also a promoter of sustainable development for rural Mayan communities as a member of Koolel-Kab/Muuchkambal, an organic farming and agroforestry cooperative composed solely of Mayan women.
Beekeepers Fight Back
In June 2012, in response to the planting of GM soybeans in the region, Pech brought beekeepers, NGOs, and environmentalists together in a coalition known as Sin Transgenicos (Without GMOs). That same month, Pech led the group in filing a lawsuit against the Mexican government to stop the planting of GM soybeans. Their case rested on the fact that neither the government nor Monsanto consulted indigenous communities before approving the permits—in violation of the Mexican Constitution and International Labor Organization’s Convention 169.
Pech reached out to academic institutions for assistance documenting the impacts of GM soy cultivation on honey, the environment, and people. As a result, the Universidad Autonoma carried out a study of GM soybean production in Campeche—where Monsanto had conducted a pilot project—confirming that GM soy pollen was present in the local honey supply. The Universidad Autonoma and the UN Development Programme also charted the impacts of glyphosate, finding traces of the herbicide in the water supply of Hopelchén, and in the urine of the town’s residents.
With this data in hand, Pech and her Mayan collective began an outreach and education campaign to local communities and government officials about the negative impacts of GM soybean production. They organized a series of workshops for activists and organizations to exchange information and research, launched petitions, and arranged simultaneous protests in seven Mayan ceremonial centers across the Yucatán Peninsula, with approximately 2,000 participants.
In November 2015, in response to the coalition’s lawsuit, Mexico’s Supreme Court unanimously ruled that the government must consult indigenous communities before planting GM soybeans. The ruling effectively canceled Monsanto’s permits and prohibited the planting of GM soybeans in Campeche and Yucatán. And, in September 2017, thanks to Pech’s organizing, Mexico’s Food and Agricultural Service revoked Monsanto’s permit to grow genetically modified soybeans in seven states, including Campeche and Yucatán. This decision marks the first time that the Mexican government has taken official action to protect communities and the environment from GM crops.
Pech and the coalition’s historic fight is precedent-setting for Mexico, and already a model for other indigenous movements struggling to preserve indigenous rights and land management. Carrying out a “lucha de la vida” (a struggle for life), she brought together a diverse group of activists and stakeholders and organized thousands of people through outreach, assemblies, and petitions. An unassuming but powerful guardian of Mayan land and traditions, Pech experienced frequent discrimination and was widely underestimated: upon seeing her in person following her court victory, a lawyer for Monsanto remarked that he couldn’t believe that this little woman beat them.
EFRAIN CAB, A 34-YEAR-OLD BEEKEEPER who runs a hotline for stingless bees in need, stood in front of the wall of a hotel in Playa del Carmen, Mexico, with a hammer in his hand.
He had responded to an emergency text from 11-year-old Eugenia, who had secretly contacted Cab from her mother’s phone. She wanted to save the bees her parents intended to fumigate.
Eugenia now pointed at a small hole in a brick wall.
“Put pieces of tissue inside your ear, and do not squash them when they get entangled in your hair. They’re just defending themselves,” Cab said with a stern look.
With precise movements, he started hammering the wall. As he cautiously pulled out the debris, a swarm of stingless bees poured out, flying into his beard, hair, and ears. Undeterred, Cab surgically removed the alien-looking hive and placed it inside a wooden box he had brought along. Cab’s face soon took on a sheen of sweat, as he strove not to hurt the swarm. Before closing the lid of the box, he added in the dazed bees who had not left the shelter, one by one, and made sure the queen was in the hive.
“Now they have to rest,” Cab said, visibly exhausted.
There are around 500 species of Meliponini stingless bees in tropical and subtropical areas around the world. 47 live in Mexico, and the most famous bee in the Yucatán peninsula is Melipona beecheii, known by the Mayans as Xunan Kab, or the Regal Lady Bee.
Meliponini honey is rare and expensive. In the United States, 250 grams of Meliponini honey costs around $50. Stingless bees live in small colonies and produce just over three pounds of honey per year, while their stinging counterparts produce almost 20 times more. They store their liquid honey in small waxy pots built into their hives. Its flavor is an explosion of acidity and sweetness, paired with an intense flowery fragrance.
But Cab doesn’t aim to profit off the bees for their honey. Loading the hive into his car, he drove it back to his home in the Playa del Carmen suburbs, where he runs Trigonario Urbano Cab, a hospital for rescued stingless bees. The rescued hive would rest and recuperate amongst 60 other colonies, before Cab would take them to their final home: a sanctuary he has built in the middle of the Mayan jungle.
“Cab means bee,” Cab tells me, adding that he learned about bees from his father and grandfather, both beekeepers themselves. In fact, he claims that all his ancestors were Meliponini beekeepers. But it wasn’t until 2001 that he started taking care of his own hives. A friend working in construction asked him to pick up a colony that otherwise would have been destroyed. Then he saved a second hive, and then a third. News of his bee operation started spreading. Since then, Cab the beekeeper has saved more than 100 hives.
Jorge Gonzalez Acereto is a bee expert and former professor at the Autonomous University of Yucatán. A beekeeper himself with 40 colonies, Acereto notes that Meliponini bees were central to the Mayan cosmogony, or their vision of how the universe came to be.
“The Mayans believed that the bees were a gift from the gods,” Acereto says. Ancient Mayans thought that nectar was a concentration of the sun’s power, which bees transferred into their honey. Mayans cared for bees religiously, and the bees, in turn, gave them wax, honey, and pollinated crops.
Maria Luisa Dorantes, Cab’s mother, explains that Mayan descendants use Meliponini honey primarily as a medicine. “If you get a bad cut which doesn’t heal, you wrap the honey around it and it’s gone in three days,” Dorantes says. Daughter of a herbadera, a Mayan herbalist, Dorantes notes that the honey is also used to treat a variety of diseases, including cataracts, ulcers, and diabetes. Her claim is supported by bacteriologists, who have studied how Meliponini honey’s acidity and high levels of bacillus effectively inhibit pathogenic bacterial growth.
Acereto explains that beekeepers provided a central social service for the ancient Mayan community, by providing honey for free when the sick needed it. Beekeeping was a charitable activity, for which they could not ask for anything in return.
“This is the inheritance that I have, and I have to protect it,” Cab says. He makes his living as a construction worker, but spends all his free time with the bees. Cab doesn’t often sell his honey, and usually harvests it for his family and to help others in need.
With the colonization of the peninsula in the 17th century, the Spaniards introduced Apis mellifera, the common stinging bee, which aggressively invaded Meliponini territory. Many beekeepers began rearing the new bees for their higher honey production. Just a few domestic hives of Meliponini, kept in the remotest Mayan villages, survived the change.
Cab’s untiring efforts to rescue hives is essential work. Ricardo Ayala Barajas, a bee taxonomist at the Biology Institute of the National Autonomous University of Mexico, said that although there is a cultural push to protect stingless bees, they are still endangered. Barajas names pesticides, deforestation, and careless beekeeping practices as causes of the decline.
“We’ll reach a point of no return soon,” Barajas says.
Efrain Cab is not the only stingless beekeeper. Meliponini honey is highly lucrative. Acereto explains that as demand for the precious honey went up, foreigners and greedy beekeepers began venturing into the jungle to cut down trees to get to Meliponini hives. New beekeepers do not seem to understand the ancestral techniques used to harvest the colonies, which is key to keeping bees healthy. Many end up killing the fragile hives, Acereto adds.
Valerio, Cab’s father, says that not everybody is suited for the task of keeping stingless bees. Tradition requires a certain purity on the part of the beekeeper. “You cannot take care of the bee without being ready,” he says. “You cannot drink alcohol and you need harmony within the family. If bees feel the tension, they go away or die.”
After a period of rest and rebuilding, Cab took Eugenia’s hive back into the forest. A wooden canopy, constructed by Cab, shelters the harmless stingless bees. It is hidden deep within the jungle, where, legend has it, spirits and forgotten gods still roam.
Cab is now teaching his four-year-old son to care for the bees. His hope is that there will be someone to safeguard the bees, when he is gone. “This is what I will leave to my children,” Cab says. “Because I don’t believe in money.”
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