Tag Archives: chaco canyon;

To chokola’j – Chocolate’s History as a Connector of People

The word “chocolate” potentially traces its etymological roots back to the Quiché Mayan verb chokola’j –  translated “to drink chocolate together” (Coe and Coe 118). While there remains debate over the exact origins of the word, there is no question the processed seeds from the fruit of the theobroma cacao tree that we now call chocolate or cacao has been a unique connector of individuals, groups, and cultures throughout its history. By examining the historical record: Depictions of ancient Maya and Mixtec marriage ritual, vessels from the ancestral Pueblo of North America, and paintings portraying New England and British chocolate houses of the 1600s and 1700s, we will see chocolate’s historical significance as a connector of people.

While the first evidence of chocolate cultivation traces back to the Mokoya and Olmec of early Mesoamerica, it was through the Maya (250 CE to 900 CE) and Mixtec (1000 CE to 1500 CE), where we first see chocolate’s significance as a social connector of individuals and families particularly through marriage ceremony (Presilla 10-11). The first example of cacao’s centrality to marriage can be seen through a Maya ritual called tac haa, roughly translated “to serve chocolate”.  In this ritual, the family of the groom-to-be would “invite the father of a girl whom one’s son wants to marry to discuss the marriage and serve him (chocolate) drink” (Martin “Mesoamerica”). The image below illustrates the communal and ritualistic aspects of the marriage ceremony with a vessel of chocolate clearly at the center.

tac haa
A vessel of chocolate at the center of the marriage ceremony of “tac haa”, illustrating chocolate’s centrality in bringing individuals and families together in Maya culture (Martin “Mesoamerica”).

The next example recorded from the Codex Zouche-Nuttal shows the Mixtec marriage of Lord Eight Deer and Lady Thirteen Serpent (1051 CE) (Dreiss and Greenhill 64). Lady Serpent holds a cup of chocolate with two hands offering it to Lord Eight Deer as a gesture to cement their marriage union.

From the Codex Zouche-Nuttal, Lady Thirteen Serpent offering Lord Eight Deer a cup of chocolate to seal the marriage union in Mixtec society (1051 CE) (Martin “Mesoamerica”).

A similar example from the Chol Maya elevates the cacao bean itself as a key element of the marriage union. As described by Eric Thompson:

The form of marriage is: the bride gives the bridegroom a small stool painted in colors, and also gives him five grains of cacao, and says to him “These I give thee as a sign that I accept thee as my husband.” And he also gives her some new skirts and another five grains of cacao, saying the same thing. (Coe and Coe 61)

It is clear through the examination of these Maya and Mixtec artifacts that cacao was essential in knitting together the fabric of early Mesoamerican families and society. As we travel north, we will next examine ancient Pueblo artifacts discovered in pre-colonial New Mexico and Utah that suggest the surprisingly early presence of cacao in North America.

Until very recently, it was thought there was very little interaction between the Maya of Mesoamerica and the Pueblo of southwestern North America but recent chocolate research suggests otherwise. These two cultures may have been more interconnected than ever imagined – with chocolate being at the center of this cultural exchange (Haederle).  In 2009, University of New Mexico researcher Patricia Crown observed similarities between drinking vessels found at the historic Pueblo site of Chaco Canyon, New Mexico (1000 – 1125 CE) and those used in Maya ceremony (Crown and Hurst). Crown turned to W. Jeffrey Hurst, a chemist for the Hershey Company, to test for the possibility of cacao residue on the Chaco Canyon vessels. Hurst tested five shards of pottery, three of which confirmed the presence of theobromine – a biomarker unique to cacao (Crown and Hurst).

The presence of theobromine found on vessels from Chaco Canyon, New Mexico suggesting Maya and Pueblo relationship through trade of chocolate (Crown and Hurst).

Building on Crown and Hurst’s findings, in 2016 University of Pennsylvania researcher Dorothy Washburn examined pottery fragments originating from another historic Pueblo site located at Blanding, Utah. The vessel fragments tested also returned strong traces of theobromine, pushing the potential timeline for Maya and Pueblo interaction back 300-400 years to around 750 CE (Mozdy).

Chaco Canyon Map
Distribution of cacao cultivation in Central America showing closest major areas of production 1,200 miles from Chaco, Canyon, New Mexico CE 1502 (Crown and Hurst).

Considering the closest cacao source at that time was 1,200-1,400 miles away in Mesoamerica, these findings suggest the incredible lengths at which cacao traveled north. Says Crown of the New Mexico findings, “The only way for this material to get [to New Mexico] is [that] either people from Chaco walked down to get it, or it was traded hand to hand from Mesoamerica to Chaco, or people from Mesoamerica came up and traded it” (Haederle). The great distances a delicacy like cacao traveled and exchanged hands between the Maya and Pueblo elucidates chocolate’s connectivity and its social impact. From the ancient Pueblo culture of the southwest, we move next to New England and Britain of the 1600s and 1700s where we find paintings depicting coffee and chocolate houses as a forum for the vibrant exchange of ideas.

In both Boston and London, coffee and chocolate houses were at the center of political and cultural life where men of the emerging merchant class would “gather to discuss the news of the day and dangerous ideas like democracy or things that threatened the political elite of the time” (Martin “Introduction”). In Boston, we find the establishment of the first North American coffee and chocolate house as a political declaration in and of itself. Two women, Dorothy Jones and Jane Barnard, successfully petitioned the city “to keepe a house of publique Entertainment for the selling of Cofffee and Chucaloette” (Martin “Introduction”). In London, members of nascent political parties would often gather at these houses and would eventually turn them into a virtual headquarters (Coe and Coe 223). These establishments were so threatening, King Charles II attempted to shut them down calling them “hotbeds of sedition” (Coe and Coe 167). However, equally reflective of the social position these houses had come to have in British society, public outcry prevented their suppression and they continued to grow in importance.

17th Century painting underscoring the significance of coffee and chocolate houses as forums for political and cultural exchange (Wikimedia Commons).

In the 1600s and 1700s of New England and Britain, we see chocolate’s fundamental role in society as a reason for communal and political gathering and the debate of important ideas, not unlike the role coffee houses serve today.

Through examining the historical record depicting Maya and Mixtec marriage ritual, ancient vessels found in Pueblo North America, and images portraying coffee and chocolate houses in Boston and London, we see chocolate’s importance in binding together individuals and families, bridging different groups and cultures thousands of miles away, and serving as a reason for people to come together to discuss the important issues of the day. Reverberating from chocolate’s communal past is perhaps a paradigm to best view chocolate’s current social, economic, and environmental sustainability challenges. To chokola’j – to bring together disparate individuals and groups to have meaningful discussion and debate over the important issues surrounding chocolate itself – is perhaps the vessel we drink to in order to secure chocolate’s sustainable future.

Works Cited

Coe, Sophie D. and Michael D. Coe. The True History of Chocolate. Third Edition. Thames & Hudson Ltd: London, 2013. Print.

Crown, Patricia L., and W. Jeffrey Hurst. “The distribution of cacao cultivation in Central America and Mexico in A.D. 1502, relative to Chaco Canyon” Digital Image. Proceedings of the National Academy of Sciences, National Academy of Sciences, 17 Feb. 2009, www.pnas.org/content/106/7/2110. Accessed 28 Feb 2018

Crown, Patricia L., and W. Jeffrey Hurst. “Evidence of Cacao Use in the Prehispanic American Southwest.” Proceedings of the National Academy of Sciences, National Academy of Sciences, 17 Feb. 2009, www.pnas.org/content/106/7/2110. Accessed 28 Feb 2018

Dreiss, Meredith L. and Greenhill, Sharon E. Chocolate: Pathway to the Gods. Tucson, AZ: The University of Arizona Press, 2008. Print.

Haederle, Michael. “Mystery of Ancient Pueblo Jars Is Solved.” New York Times, 3 Feb. 2009, www.nytimes.com/2009/02/04/us/04cocoa.html. Accessed 1 Mar 2018

Martin, Carla D. “Introduction.’” Chocolate, Culture, and the Politics of Food. Harvard Extension School: Cambridge, MA. 24 Jan. 2018. Class Lecture.

Martin, Carla D. “Mesoamerica and the ‘Food of the Gods.’” Chocolate, Culture, and the Politics of Food. Harvard Extension School: Cambridge, MA. 31 Jan. 2018. Class Lecture.

Mozdy, Michael. “Utah’s Ancient Cacao: A Surprising Find.” Natural History Museum of Utah, University of Utah, 4 Aug. 2016, nhmu.utah.edu/blog/2016/08/04/utah%E2%80%99s-ancient-cacao-surprising-find. Accessed 02 Mar 2018

Presilla, Maricel. 2009 The New Taste of Chocolate, Revised: A Cultural & Natural History of Cacao with Recipes. Ten Speed Press. Berkley, CA. Print.

Unknown. Artist “Interior of a London Coffee-house, 17th century”. Digital image. Wikimedia Commons. 01 Mar. 2018 http://homes.chass.utoronto.ca/~sajamato/description.html