Lifestyle
How one Afro-Colombian community honors their ancestry
Camilo Garcia peeks through a curtain of his house on the morning of March 29, 2024, in the town of Juntas, Buenaventura, Colombia. The community gathers during Holy Week to celebrate the Manacillos festival, an ancestral ritual originating in the upper part of the Yurumangui River.
Nathalia Angarita for NPR
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It’s Spy Wednesday, almost 6 a.m. At the shipyard port in Buenaventura, the major port city in Colombia’s Pacific region, the last wooden boats are about to depart for the Afro-Colombian communities along the Yurumanguí River.
Dozens of people embark on a journey that can last up to eight hours, crossing the Pacific Ocean, skirting cliffs and navigating through mangroves. Most passengers now live far from their native territory, displaced to the city due to economic instability, lack of health care access, education or the region’s armed conflict.
Upon reaching the clear waters of the Yurumanguí River, wooden houses begin to appear along its banks. There are 13 settlements in the river basin, home to approximately 4,000 residents, mostly descendants of enslaved Africans and maroons brought to work in the mines between the 17th and 19th centuries.
In a context of geographic isolation and state neglect, where illegal armed groups have a substantial presence, the Afro community of Yurumanguí comes together despite intimidations to celebrate the Manacillos festival every Holy Week.
Far from tourists, this ancestral and unique ritual originated in Juntas, the uppermost village on the river, as an act of cultural resilience. During the festival, no one is allowed to work in the artisanal gold mines or the agricultural fields in the jungle.
In Juntas, the memory of slavery is alive. The Manacillos hold profound spiritual significance, reaffirming their African roots and resisting colonialism and imposed Catholicism through syncretism, creating a new collective cultural identity.
A silhouette of an Afro-Colombian woman in her home, on the night of March 28, 2024, in the town of Juntas, Buenaventura, Colombia.
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People arrive in boats to the village located on the banks of the Yurumangui River on March 28, 2024, in Juntas, Buenaventura, Colombia.
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A boy designated to be one of the Manacillos sews his costume for Holy Week on March 29, 2024, in Juntas, Buenaventura, Colombia.
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Camilo Garcia on the morning of March 30, 2024, in the town of Juntas, Buenaventura, Colombia.
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Manacillos: Spiritual beings
It’s Maundy Thursday. The community has adorned the cobblestone streets and balconies with corozo palm leaves. Ayerson Valencia and Henry García finish sewing their Manacillos costumes with the help of female family members. Meanwhile, in the same room, some women braid their hair, paint their nails, and try on elegant dresses.
The typical Manacillo’s costume is made of burlap sacks and banana leaves and is often adorned with colorful fabric patches. Additionally, every Manacillo wears a slender leather whip fastened to their waist, which they use to “punish” the other participants during the Manacillos’ games.
Along with this, the rest of the costume consists of a distinctive and colorful mask carved from balsa wood sourced within their own jungle. In the backyard of his house, 15-year-old Henry applies the final touches to his mask, painting a red smile reminiscent of the Joker’s.
The masks of the Manacillos transform the wearer into spiritual beings. “Every year, we decide what type of mask to paint, reflecting how we want to be perceived. Some evoke fear, others are humorous,” he says.
Meanwhile, some men are completing the construction of the Manacillos’ house, a small wooden structure located in the center of the village that faces the church. Here, the group gathers to play traditional Manacillo songs, recharge with viche — a traditional alcoholic beverage of the Afro-Pacific communities — and plan their next activities. During the Manacillos’ game, they attempt to steal Jesus’ coffin, play pranks, tease passersby, steal objects and even “kidnap” locals, including babies, for ransom.
There is no age limit to become a Manacillo, as membership is inherited from parents by their sons or other close male relatives after they pass away. This year, the youngest member is 7-year-old Leandro Valencia, who inherited the role after his father, a leader in the community, died in exile. Over the next few days and nights, he plays his role tirelessly, just like a child.
Adolescents such as Henry, who has been playing the role for five years, feel a strong sense of pride: “I became a Manacillo to honor our ancestors and preserve our cultural heritage. My goal is to pass down this knowledge to the younger generation so that our traditions are not forgotten.”
People walk through the town in a procession while singing traditional songs at midnight on March 29, 2024, in Juntas, Buenaventura, Colombia.
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Women sing religious and ancestral songs during a Holy Week procession on March 29, 2024, in Juntas, Buenaventura, Colombia.
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Resistance through the traditional music
Holy Week is celebrated differently here. In their tradition, Jesus’ death occurs at midnight on Thursday, not on Good Friday. The ritual begins with a procession of Jesus the Nazarene and is repeated nightly until Easter Sunday. During this religious syncretism, the village is shrouded in darkness, illuminated only by candlelight.
The village catechist, Delio Valencia, and the altar boys chant prayers while carrying leaf-adorned statues of Jesus and his mother, Mary. Leading the procession, a group of women sing soulful and loud salves and alabaos — traditional Afro community songs for religious rituals and funerals to bid farewell to the deceased. Their bodies sway with the rhythm.
At the front of the crowd, Luz Damaris García, a 49-year-old vocalist, sings with a deep, raspy voice. Tears glisten in her eyes as she holds her friend’s arm. Both sway gently, harmonizing the lyrics and melody. “The salve is like a feeling. It reminds us of those who have departed,” she says.
That night, the ceremonial procession visits the local cemetery, where three solitary souls, portrayed by trembling men in white sheets, descend from the sacred heights. Children hold their mothers’ hands tightly, some crying, others laughing. They will sing their unique religious songs in the church until 4 a.m. The Manacillos will not appear until the next day.
The main outer wall of the church is adorned with a large painting of the last two social leaders who disappeared at the hands of armed groups. The painting includes the phrase, “We will die on the day we remain silent in the face of injustices.”
One of the leaders was 79-year-old Delio’s son. “During prayers, we always entrust ourselves to them, who lost their lives to free the Yurumanguí River and liberate their people,” he says.
People dress up as souls in purgatory coming down from the cemetery at midnight on March 29, 2024, in the town of Juntas, Buenaventura, Colombia.
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The Manacillos make a representation of the Pharisee soldiers who collaborated with the death of Jesus Christ, dressed in local tree leaves and colorful wooden masks, on March 29, 2024, in the town of Juntas, Buenaventura, Colombia.
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A person dressed as a Manacillo rests during a celebration on March 29, 2024, in the town of Juntas, Buenaventura, Colombia.
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The Manacillos make a representation of the Pharisee soldiers who collaborated with the death of Jesus Christ, dressed in local tree leaves and colorful wooden masks, at midnight on March 29, 2024, in the town of Juntas, Buenaventura, Colombia.
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The rules of the Manacillos’ game
Originally, the Manacillos’ ritual commemorated the passion, death and resurrection of Christ in their unique way. The group started with 12 men led by a Manacillo named Barrabás, after the Biblical figure, and has now grown to nearly 40. According to oral tradition, the Manacillos are the spirits of the Jews who betrayed and executed Jesus.
The Manacillos’ play begins on Good Friday evening, and they are not allowed to sleep for the next 48 hours. Before singing, the masked men shout, “Death to God and long live Barrabás!” The rest of the community responds, “Long live God and death to Barrabás!”
The celebration begins with the drumbeat. A woman initiates a melodic chant: “On Holy Thursday, God died; on Friday, they buried him; on Saturday, they sang his glory; on Sunday, he ascended to heaven.” Other musicians join in with traditional instruments — bass drum, cununo and guasá, which sounds like water. The song is repeated several times.
Everyone is covered in sweat, the musicians seeming to merge with their instruments. The female singers and other participants repeat the song without showing signs of fatigue, their voices full of emotion. The music creates a mystical trance and euphoria among the participants. No other music is allowed until Easter Sunday; otherwise, the Manacillos will punish the offenders with whips.
Over the next few days, the entire community gathers in Juntas, captivated by the nocturnal warmth and viche spirits. Amid this fervor, the game’s characters dance, leaping from side to side, holding their attires. The youngest members of the community move from house to house, singing in honor of the Manacillos.
“Music helps us preserve our identity amid the armed conflict. Today, many children prefer picking up an instrument over a weapon,” explains Franklin Valencia, an instrumental musician from the popular group Matachindé.
A person holds a gold necklace with the image of Jesus Christ on March 29, 2024, in the town of Juntas, Buenaventura, Colombia.
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A child dresses up as a Manacillo on March 30, 2024, in the town of Juntas, Buenaventura, Colombia.
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More than daily violence
During the Manacillos’ dramatization, violent scenes occur as they are allowed to punish locals and vice versa. Many suggest that beneath the Manacillos’ masks are community members affiliated with armed groups. These individuals get permission from their superiors during Holy Week to play the role before returning to the wilderness.
The festival enables improbable encounters in daily life. Civilians and soldiers from different armed groups come together in the same space without violence. Solange Bonilla Valencia, a Ph.D. student in social anthropology and a specialist in peace, culture and international humanitarian law, explains that in the tense conflict of Yurumanguí’s river communities, violence takes on a spiritual dimension — a collective release.
“It’s a moment of catharsis, a chance to encounter the other. The fear of being struck with a whip is different from the fear of being killed with a firearm,” she says.
Amid the exuberant nature along the banks of the Yurumanguí River, prominent signs bearing the insignias and messages of the Jaime Martínez Group, an illegal armed faction of the demobilized guerrilla Revolutionary Armed Forces of Colombia (FARC), appear every few kilometers upstream. The dissident group displays its presence and activity in the territory. The ever-present, yet hidden, eyes that intimidate the inhabitants.
The conflict among armed groups for control over this territory has intensified due to its strategic location for drug trafficking. The celebration has changed, and there is fear of losing ancestral traditions. “Many former Manacillos can no longer participate,” Angulo explains. “Some were killed, others relocated due to insecurity.”
Angulo, a 60-year-old human rights defender and active Manacillos leader who is identified only by his last name for his safety, as he plans on returning for future celebrations, spent several years away from his homeland due to the threats posed by the armed groups. Now, he is enthusiastic about the significant number of community members who have returned for the four-day celebration.
The Manacillos’ festival is not only a moment of joy and a break from routine but also a time to remember deceased relatives, return to the territory and reinforce social ties. “I was raised in this jungle and then forced to leave, abandoning my children and traditions,” he says. “That had a profound impact on me. Here, I feel good. I’m not a city man.”
In late November 2021, two prominent social leaders, Abencio Caicedo and Edinson Valencia, were kidnapped by armed groups, plunging the community into distress and fear. Even the popular Manacillos festival was temporarily silenced by the residents’ grief.
“The loss of a leader is a huge pain. Many have been killed, the most important leaders are lost, and we are left unprotected,” says Luz Damary.
People carry religious representations while walking on the Manacillos on March 31, 2024, in the town of Juntas, Buenaventura, Colombia.
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People carry religious representations while walking on the Manacillos on March 31, 2024, in the town of Juntas, Buenaventura, Colombia.
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Children disguised as Manacillos in the Yurumangui River on March 31, 2024, in Juntas, Buenaventura, Colombia.
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A person wears a Manacillo costume representing the Pharisee soldiers who collaborated with the death of Jesus Christ, on March 31, 2024, in the town of Juntas, Buenaventura, Colombia.
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The Yurumanguí River as a living entity
For the Yurumanguireños, the river is a living entity and an essential part of their community. Daily life revolves around its waters. Children learn to swim before they can speak. Women wash clothes and kitchen utensils in the river, which also serves as a natural shower and the main route for transporting wood, fish and fruits. The crystalline waters are surrounded by a lush, dense jungle that conceals sugarcane, plantain and corn fields, their primary sources of sustenance.
“Their primary concern is to safeguard the territory for future generations,” Bonilla explains. “They emphasize the vital role of a thriving, preserved river in sustaining life. They warn that neglecting the river, especially through heavy machinery in gold mining, would deprive future generations of the essence of life itself.”
“The river is life,” the inhabitants of Juntas reiterate when asked about its significance. The sentiment is evident in their efforts to protect the river from external threats, a struggle that has claimed the lives of several social leaders.
It’s Easter Sunday. After three sleepless nights, few seem tired. Once the rain stops, the Manacillos and the rest of the community — this time without the elderly or the children — march toward one of the river’s beaches. Despite the previous night’s alcohol, they skillfully cross the river. Some dive into the water while others fall asleep on the shore.
During the parade, the sound of the Manacillos’ songs resonates continuously, and everyone dances in ecstasy. This time, a few women, known as Manacillas, join them. Dressed in banana leaves and wearing straw hats adorned with colorful strips of plastic, they play their role while smoking prominent tobacco leaf cigars.
“Wearing the Manacilla attire brings me joy and fulfillment, connecting me deeply with memories of my grandmother,” says 18-year-old Manacilla Camila García Valencia. “I am honored to uphold her legacy.”
The procession returns to the village, where children and the elderly gather around the church, dressed in their best clothes. As Jesus rises from the dead, the Manacillos throw themselves to the ground, acknowledging his resurrection. Now, they are believers.
Once inside the church, everyone dances to the rhythm of drums and bells. After several minutes, the instruments fall silent and the Manacillos retreat into the mystic world. Those behind the masks return to being ordinary people. The game between life and death ends in the ritual, but not in real life. “We are free here,” Angulo says. “Look at the river! We just want more security in our territory.”
The community gathers at the river on the last on the last day of Holy Week on March 31, 2024, in the town of Juntas, Buenaventura, Colombia.
Nathalia Angarita for NPR
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Nathalia Angarita is a documentary photographer and Marina Sardiña is a reporter, both are based in Bogotá, Colombia. You can see more of their work on instagram at @nathalianph and @marina_sardina
Lifestyle
On the brink of death, a woman is saved by a stranger and his family
In 1982, Jean Muenchrath was injured in a mountaineering accident and on the brink of death when a stranger and his family went out of their way to save her life.
Jean Muenchrath
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Jean Muenchrath
In early May 1982, Jean Muenchrath and her boyfriend set out on a mountaineering trip in the Sierra Nevada, a mountain range in California. They had done many backcountry trips in the area before, so the terrain was somewhat familiar to both of them. But after they reached one of the summits, a violent storm swept in. It began to snow heavily, and soon the pair was engulfed in a blizzard, with thunder and lightning reverberating around them.
“Getting struck and killed by lightning was a real possibility since we were the highest thing around for miles and lightning was striking all around us,” Muenchrath said.
To reach safer ground, they decided to abandon their plan of taking a trail back. Instead, using their ice axes, they climbed down the face of the mountain through steep and icy snow chutes.
They were both skilled at this type of descent, but at one particularly difficult part of the route, Muenchrath slipped and tumbled over 100 feet down the rocky mountain face. She barely survived the fall and suffered life-threatening injuries.

This was before cellular or satellite phones, so calling for help wasn’t an option. The couple was forced to hike through deep snow back to the trailhead. Once they arrived, Muenchrath collapsed in the parking lot. It had been five days since she’d fallen.
”My clothes were bloody. I had multiple fractures in my spine and pelvis, a head injury and gangrene from a deep wound,” Muenchrath said.
Not long after they reached the trailhead parking lot, a car pulled in. A man was driving, with his wife in the passenger seat and their baby in the back. As soon as the man saw Muenchrath’s condition, he ran over to help.
”He gently stroked my head, and he held my face [and] reassured me by saying something like, ‘You’re going to be OK now. I’ll be right back to get you,’” Muenchrath remembered.
For the first time in days, her panic began to lift.
“My unsung hero gave me hope that I’d reach a hospital and I’d survive. He took away my fears.”
Within a few minutes, the man had unpacked his car. His wife agreed to stay back in the parking lot with their baby in order to make room for Muenchrath, her boyfriend and their backpacks.
The man drove them to a nearby town so that the couple could get medical treatment.
“I remember looking into the eyes of my unsung hero as he carried me into the emergency room in Lone Pine, California. I was so weak, I couldn’t find the words to express the gratitude I felt in my heart.”

The gratitude she felt that day only grew. Now, nearly 45 years later, she still thinks about the man and his family.
”He gave me the gift of allowing me to live my life and my dreams,” Muenchrath said.
At some point along the way, the man gave Muenchrath his contact information. But in the chaos of the day, she lost it and has never been able to find him.
”If I knew where my unsung hero was today, I would fly across the country to meet him again. I’d hug him, buy him a meal and tell him how much he continues to mean to me by saving my life. Wherever you are, I say thank you from the depths of my being.”
My Unsung Hero is also a podcast — new episodes are released every Tuesday. To share the story of your unsung hero with the Hidden Brain team, record a voice memo on your phone and send it to myunsunghero@hiddenbrain.org.
Lifestyle
DTLA has a new theater — inside a fake electrical box
By day, you’d be forgiven for walking past the newest theater in downtown L.A.
It isn’t hidden in an alley or obscured via a nameless door. No, this performance space is essentially a theater in disguise, as it’s designed to look like an electrical box — a fabrication so real that when artist S.C. Mero was installing it in the Arts District, police stopped her, concerned she was ripping out its copper wire. (There is no copper wire inside this wooden nook.)
Open the door to the theater, and discover a place of urban enchantment, where a red velvet door and crimson wallpaper beckon guests to come closer and sit inside. That is, if they can fit.
With a mirror on its side and a clock in its back, Mero’s creation, about 6 feet tall and 3 feet deep yet smaller on its interior, looks something akin to an intimate, private boudoir — the sort of dressing room that wouldn’t be out of place in one of Broadway’s historic downtown theaters. That’s by design, says Mero, who cites the ornately romanticized vibe and color palette of the Los Angeles Theatre as prime inspiration. Mero, a longtime street artist whose guerrilla art regularly dots the downtown landscape, likes to inject whimsy into her work: a drainage pipe that gives birth, a ball pit for rats or the transformation of a dilapidated building into a “castle.” But there’s just as often some hidden social commentary.
With her Electrical Box Theatre, situated across from the historic American Hotel and sausage restaurant and bar Wurstküche, Mero set out to create an impromptu performance space for the sort of experimental artists who no longer have an outlet in downtown’s galleries or more refined stages. The American Hotel, for instance, subject of 2018 documentary “Tales of the American” and once home to the anything-goes punk rock ethos of Al’s Bar, still stands, but it isn’t lost on Mero that most of the neighborhood’s artist platforms today are softer around the edges.
Ethan Marks inside S.C. Mero’s theater inside a fake electrical box. The guerrilla art piece is near the American Hotel.
(Kayla Bartkowski / Los Angeles Times)
“A lot of galleries are for what can sell,” Mero says. “Usually that’s paintings and wall art.”
She dreamed, however, of an anti-establishment place that could feel inviting and erase boundaries between audience and perfomer. “People may be intimidated to get up on a stage or at a coffee shop, but here it’s right on street level.”
It’s already working as intended, says Mero. I visited the box early last week when Mero invited a pair of experimental musicians to perform. Shortly after trumpeter Ethan Marks took to the sidewalk, one of the American Hotel’s current residents leaned out his window and began vocally and jovially mimicking the fragmented and angular notes coming from the instrument. In this moment, “the box,” as Mero casually refers to it, became a true communal stage, a participatory call-and-response pulpit for the neighborhood.
Clown Lars Adams, 38, peers out of S.C. Mero’s theater inside a fake electrical box. Mero modeled the space off of Broadway’s historic theaters.
(Kayla Bartkowski / Los Angeles Times)
A few days prior, a rideshare driver noticed a crowd and pulled over to read his poetry. He told Mero it was his first time. The unscripted occurrence, she says, was “one of the best moments I’ve ever experienced in making art.”
“That’s literally what this space is,” Mero says. “It’s for people to try something new or to experiment.”
Marks jumped at the chance to perform for free inside the theater, his brassy freewheeling equally complementing and contrasting the sounds of the intersection. “I was delighted,” he says, when Mero told him about the stage. “There’s so much unexpectedness to it that as an improviser, it really keeps you in the moment.”
A downtown resident for more than a decade, Mero has become something of an advocate for the neighborhood. The area arguably hasn’t returned to its pre-pandemic heights, as many office floors sit empty and a string of high-profile restaurant closures struck the community. Mero’s own gallery at the corner of Spring and Seventh streets shuttered in 2024. Downtown also saw its perception take a hit last year when ICE descended on the city center and national media incorrectly portrayed the hood as a hub of chaos.
Artist S.C. Mero looks into her latest project, a fake electrical box in the Arts District. Mero has long been associated with street art in the neighborhood.
(Kayla Bartkowski / Los Angeles Times)
“A lot has changed in the 13 years when I first got down here,” Mero says. “Everybody felt like it was magic, like we were going to be part of this renaissance and L.A. was going to have this epicenter again. Then it descended. A lot of my friends left. But I still see the same beauty in it. The architecture. The history. Downtown is the most populous neighborhood in all of L.A. because it belongs to everybody. It’s everybody’s downtown, whether they love it or not. And I feel we are part of history.”
Art today in downtown ranges from high-end galleries such as Hauser & Wirth to the graffiti-covered towers of Oceanwide Plaza. Gritty spaces, such as Superchief Gallery, have been vocal about struggles to stay afloat. Mero’s art, meanwhile, remains a source of optimism throughout downtown’s streets.
At Pershing Square, for instance, sits her “Spike Cafe,” a mini tropical hideaway atop a parking garage sign where umbrellas and finger food props have become a prettier nesting spot for pigeons. Seen potentially as a vision for beautification, a contrast, for instance, from the nature intrusive barbs that aim to deter wildlife, “Spike Cafe” has become a statement of harmony.
Elsewhere, on the corner of Broadway and Fourth streets, Mero has commandeered a once historic building that’s been burned and left to rot. Mero, in collaboration with fellow street artist Wild Life, has turned the blighted space into a fantastical haven with a knight, a dragon and more — a decaying castle from a bygone era.
“A lot of times people are like, ‘I can’t believe you get away with that!’ But most people haven’t tried to do it, you know?” Mero says. “It can be moved easily. It’s not impeding on anyone. I don’t feel I do anything bad. Not having a permit is just a technicality. I believe what I’m doing is right.”
Musician Jeonghyeon Joo, 31, plays the haegeum outside of S.C. Mero’s latest art project, a theater in a faux electrical box.
(Kayla Bartkowski / Los Angeles Times)
After initially posting her electrical box on her social media, Mero says she almost instantly received more than 20 requests to perform at the venue. Two combination locks keep it closed, and Mero will give out the code to those she trusts. “Some people want to come and play their accordion. Another is a tour guide,” Mero says.
Ultimately, it’s an idea, she says, that she’s had for about a decade. “Everything has to come together, right? You have to have enough funds to buy the supplies, and then the skills to to have it come together.”
And while it isn’t designed to be forever, it is bolted to the sidewalk. As for why now was the right time to unleash it, Mero is direct: “I needed the space,” she says.
There are concerns. Perhaps, Mero speculates, someone will change the lock combination, knocking her out of her own creation. And the more attention brought to the box via media interviews means more scrutiny may be placed on it, risking its confiscation by city authorities.
As a street artist, however, Mero has had to embrace impermanence, although she acknowledges it can be a bummer when a piece disappears in a day or two. And unlike a gallerist, she feels an obligation to tweak her work once it’s out in the world. Though her “Spike Cafe” is about a year old, she says she has to “continue to babysit it,” as pigeons aren’t exactly known for their tidiness.
But Mero hopes the box has a life of its own, and considers it a conversation between her, local artists and downtown itself. “I still think we’re part of something special,” Mero says of living and working downtown.
And, at least for now, it’s the neighborhood with arguably the city’s most unique performance venue.
Lifestyle
A glimpse of Iran, through the eyes of its artists and journalists
Understanding one of the world’s oldest civilizations can’t be achieved through a single film or book. But recent works of literature, journalism, music and film by Iranians are a powerful starting point. Clockwise from top left: The Seed of the Sacred Fig, For The Sun After Long Nights, Cutting Through Rocks, It Was Just an Accident, Martyr!, and Kayhan Kalhor.
NEON; Pantheon; Gandom Films Production; NEON; Vintage; Julia Gunther for NPR
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NEON; Pantheon; Gandom Films Production; NEON; Vintage; Julia Gunther for NPR
Few Americans have had the opportunity to visit or explore Iran, an ethnically diverse nation of over 90 million people which has been effectively shut off from the United States since the Iranian revolution of 1979. Now, with a U.S. and Israeli-led war on Iran underway, the ideas, feelings and opinions of Iranians may feel less accessible. However, some recent books, films and music made by artists and journalists in Iran and from the Iranian diaspora can help illuminate this ancient culture and its contemporary politics.
These suggestions are just a starting point, of course — with an emphasis on recent works made by Iranians themselves, rather than by outsiders looking in.
Books
For the Sun After Long Nights: The Story of Iran’s Women-Led Uprising, by Fatemeh Jamalpour and Nilo Tabrizy
There are quite a few excellent titles that deconstruct the history of Iran from ancient times through the rule of the Pahlavi Dynasty to the Iranian Revolution. But there are far fewer books that help us understand the Iran of 2026 and the people who live there now. One standout is the National Book Award-nominated For the Sun After Long Nights: The Story of Iran’s Women-Led Uprising by journalists Fatemeh Jamalpour and Nilo Tabrizy, which chronicles — almost in real time — the Woman, Life, Freedom movement that began in 2022, during which Jamalpour was working secretly as a journalist in Tehran. In 2024-25, Jamalpour (who is now living in exile in the U.S.) and I spent a year together at the University of Michigan’s Knight-Wallace fellowship for journalists; her insights into contemporary Iran are among the best.
Gold, by Rumi, translated by Haleh Liza Gafori
If Americans are familiar with Persian poetry at all, it may well be through popular “translations” of the 13th-century Sufi poet Jalaluddin Rumi done by the late American poet Coleman Barks, who neither read nor spoke the Persian language and detached the works of Molana (“our master”), as Iranians call him, of references to Islam. (Instead, Barks “interpreted” preexisting English translations.)
In 2022, Iranian-American poet, performance artist and singer Haleh Liza Gafori offered the first volume of a corrective, in the form of fresh Rumi translations that are at once accessible, deeply contemplative and immediate. A second volume, Water, followed last year.
Martyr!: A Novel, by Kaveh Akbar
This 2024 debut novel by Kaveh Akbar, the poetry editor at The Nation, is an unflinching tour-de-force bursting with wit and insight into the complications of diaspora, the nature of identity in a post-War on Terror world and the inter-generational impact of the 1979 Revolution on Iranians. The protagonist, the Iran-born but American-raised Cyrus Shams, has struggled with addiction, depression and insomnia his whole life, and is trying his best to make sense of a world at the “intersection of Iranian-ness and Midwestern-ness.” As with so many other of the titles here, fiction and fact are woven together: the story centers around the true story of the U.S. downing an Iranian passenger plane in 1988 during the Iran-Iraq war.
The Stationery Shop: A Novel, by Marjan Kamali
Marjan Kamali’s 2019 love story is the wistful tale of a young woman named Roya and an idealistic activist named Bahman, who meet cute in a Tehran store in the 1950s, but whose planned marriage falls apart due to turmoil both familial and political, as Iran’s democratically elected government falls in a U.S.-British lead coup that ends with the installation of the Shah. Roya flees to the U.S. for a fresh start, but the two reunite in 2013, wondering: what if life had spun out in a different direction?
Movies
Coup 53
This 2019 documentary directed by Iranian film maker Taghi Amirani and co-written by Walter Murch recounts Operation Ajax, in which the CIA and Britain’s MI6 engineered the removal of Mohammad Mossadegh, Iran’s democratically elected prime minister, and installed a friendly ruler, Shah Mohammad Reza Pahlavi, in his place. (The Shah was ousted in the 1979 revolution.) As Fresh Air critic John Powers noted in his review, “What emerges first is the backstory of the coup, which like so much in the modern Middle East is predicated on oil. Shortly after the black gold was discovered in early 20th century Iran, a British oil company now known as BP locked up a sweetheart deal for its exploitation. Iran not only got a mere 16% of the oil money before British taxes, but the books were kept by the British — and the Iranians weren’t allowed to see them.”
YouTube
Cutting Through Rocks
Sara Khaki and Mohammadreza Eyni’s film Cutting Through Rocks is up for an Oscar this season after premiering at the 2025 Sundance Film Festival. This inspiring documentary follows Sara Shahverdi — a divorced, childless motorcyclist — as she campaigns to become the first woman elected to the city council of her remote village, and who dreams of teaching girls to ride and to end child marriage.
YouTube
It Was Just an Accident
The latest film from acclaimed director Jafar Panahi — who has officially been banned from making films in Iran — is 2025’s It Was Just an Accident. Panahi, who has been jailed multiple times for his work and was recently sentenced again in absentia, has said in interviews that his inspiration for this brutal – and shockingly funny – thriller was people he met while in prison: an auto mechanic named Vahid finds himself face-to-face with the man who he is fairly certain was his torturer in jail, and eventually assembles other victims to try to confirm his suspicions. Fresh Air critic Justin Chang called It Was Just an Accident “a blast of pure anti-authoritarian rage.”
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The Seed of the Sacred Fig
This 2024 thriller — shot in secret by director Mohammad Rasoulof — centers on a family whose father, Iman, is appointed as an investigating judge in Tehran. But it soon becomes clear that his job has nothing to do with actually investigating. Iman, his wife, and two daughters come to suspect each other in our age of mass surveillance, as the city streets below erupt into the real-life Woman, Life, Freedom protests.
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Music
Kayhan Kalhor
One of the primary ambassadors of Persian classical music has been the composer and kamancheh (an Iranian bowed-instrument) virtuoso Kayhan Kalhor. Although music, like poetry, has been central to Iranian culture for centuries, all kinds of music were initially banned after the 1979 revolution. Since then, however, Iranian classical musicians have ridden many looping cycles of official condemnation, grudging tolerance, censorship and attempts at co-option by the regime.
Despite those difficulties, Kalhor has built a thriving career both inside Iran and abroad, including winning a Grammy Award as part of the Silkroad Ensemble and earning three nominations as a solo artist. Back in 2012, I invited him to our Tiny Desk to perform solo. “Didn’t know I could have goosebumps for 12 minutes straight,” a YouTube commenter recently wrote; I couldn’t put it any better.
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Saeid Shanbehzadeh
Among Iran’s 92 million people, about 40% of come from various ethnic minorities, including Azeris, Kurds and Armenians among many others. One of the most fascinating communities is the Afro-Iranians in the Iranian south, many of whose ancestors were brought to Iran as enslaved people from east Africa. Multi-instrumentalist and dancer Saeid Shanbehzadeh, who traces his ancestry to Zanzibar, celebrates that heritage with his band, and specializes in the Iranian bagpipe and percussion.
YouTube
The underground metal scene
Despite ongoing restrictions on music — including the continued ban on female singers performing in mixed-gender public settings — Iran is home to a thriving underground scene for metal and punk. Though it’s fictional, Farbod Ardebelli’s 2020 short drama Forbidden to See Us Scream in Tehran — which was secretly filmed in Tehran, with the director giving instructions remotely from the U.S. via WhatsApp — gives a flavor of that real-life scene and the dangers those artists face.
YouTube
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