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95-484: Despite their proximity to Mexico City, Mazahua culture is relatively unknown to most Mexicans and even to many anthropologists. One way that the Mazahuas have maintained their culture is by women's dress, the elements of which have concrete meanings and specific values. The garments include a blouse, a skirt called a chincuete, an underskirt, apron, rebozo , quezquémetl , and a sash. The layering of clothing, especially

190-499: A carrying aid, it can be tied around the head or shoulders most often to carry small children and large bundles, mostly commonly among indigenous women. The rebozo has even figured into Mexican traditional medicine. It has been used as a tourniquet , as support for a woman in later pregnancy, as an aid to a woman in labor, supporting her allowing for rhythmic movements and positioning with aim of making childbirth easier. It can also be used to alleviate headaches by tying it tightly around

285-597: A drink made from corn, "sende choo," a Mazahua drink made from fermented corn and pulque, which is often served flavored with fruit such as cactus pears. From December 31 to January 1, Mazahua and Otomi pilgrims come here to celebrate the "Lord of the Coronation," carrying their images of this saint adorned with flowers, fruit and bread, accompanied by flutes, mariachis or drums. Local dances such as "Las Pastoras," " Los Concheros ," "Los Macheteros," "Los Romanos" and "Los Chimales" are performed. At midday on January 1, there

380-471: A group of rag dolls made by Mazahua women were displayed at the Museo de Arte Popular . The dolls were traditional but were dressed in the manner of famous international designers. The event was called Fashion's Night Out, sponsored by Vogue México . While traditional handcrafts have been an important part of Mazahua culture, the tradition of making them is disappearing in the younger generations. Health for

475-722: A high degree of socioeconomic all marginalization. Two, El Oro and Jocotitlán, are considered to have a medium level and another two, Atlacomulco and Valle de Bravo , have a low level. Many Mazahua men and women migrate temporarily or permanently to the cities of Toluca and Mexico City to obtain work, as agriculture is generally not sufficient to meet needs. Some Mazahuas migrate as far as Veracruz , Sonora , Querétaro and Jalisco . Men generally work in construction and commerce, and women usually work in domestic service or in commerce. Mazahua communities generally are near Otomi ones. Both people maintain mostly-economic ties and exchange products from their respective regions. Mazahua relations with

570-409: A little bit of chili pepper. A small amount of pulque is then added to start the fermentation process. Ready about four days later, it has a sweet and sour taste. The origin of the people is not certain. One story says that they were one of the five Chichimeca groups that migrated to the area in the 13th century, headed by a chief named Mazahuatl. Another story indicates that they are descended from

665-853: A number of locations in Mexico which produce traditional rebozos including, Zamora , Ahuirán , Turícuaro , Angahuan , Santa Cruz , Tocuaro , Zitácuaro , Cuanajo , Arocutín and Tangancícuaro in Michoacán, Moroleón and Uriangato in Guanajuato , the Altos de Chiapas region, Xochistlahuaca in Guerrero, the Sierra Norte de Puebla , San Pedro Cajonos , Pinotepa de Don Luis , Yalalag , and Santa María Tlahuitoltepec in Oaxaca as well as

760-405: A point of her rebozo into water to indicate that she was thinking of her betrothed or husband. One important use for the garment in colonial times to the 19th century was for women to cover their heads in church. After its initial development in Mexico, the rebozo spread south into Central America , and even as far as Ecuador . The rebozo was in common use among the middle and lower classes by

855-719: A population of 11,454 people. The town is centered on a square called the Plaza Centenario , with its Municipal Palace to the south of the square. To the north is another, smaller square dedicated to painter José María Velasco. To the west of the main plaza is the Parish of San Miguel Arcángel. This church was rebuilt in 1939 in Neoclassic style, mostly imitating the design of the Church of El Carmen in Celaya, Guanajuato. It

950-533: A procession in the opposite direction. The New Fire ceremony occurs on March 19, which is a blessing of fire in springtime, co-ordinated by the head of the Mazahua people. The ceremony is done in a circle, with points aligned with the cardinal directions, each honoring a different deity. The wood in the center is blessed and lit. The fire is then distributed by candles. The Ofrenda al Agua, or Offering to Water, occurs August 15 or 16 near rivers and lakes. Its purpose

1045-559: A southern Spanish garment called a rebociño (introduced to the area by the Moors ) may have also played a part. Later influences came from the Filipino alampay (Spanish pañuelo ) at the start of trade from the Manila galleons . The 19th century mantón de Manila , also based on the alampay , was also influential in the development of the characteristic fringes. The rebozo's origin

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1140-1839: A track-and-field athlete who has won medals in the PanAmerican Games and set Mexican records, and Pinito Reynoso Bejarano (1895–1981) and educator best known for his work against illiteracy. As municipal seat, the town of Temascalcingo de José Maria Velasco has governing jurisdiction over the following communities: Ahuacatitlan Centro, Boshesda, Calderas, Cerritos de Cárdenas, Barrio de Corona, Guadalupe Ixtapa, La Huerta, Juanacatlán, La Magdalena, Mesa de Bañi, Mesa de Santiago (La Mesa), Pastores Primer Barrio, Puruahua, Pueblo Nuevo Solís (La Estancia), San Antonio Solís, San Francisco Solís, San Francisco Tepeolulco, San José Ixtapa, San José Solís, San Juanico el Alto (San Juanico), San Mateo el Viejo, San Miguel Solís, San Nicolás Solís, San Pedro el Alto, San Pedro Potla Centro (San Pedro Potla), Santa Ana Yenshu Centro, Santa Lucía (Ejido de San Mateo el Viejo), Santa María Canchesda, Santa María Solís, Santa Rosa Solís, Santiago Coachochitlán, San Vicente Solís, Ex-hacienda de Solís, El Tejocote (La Loma), Santa Ana Yenshu Ejido, San Pedro Potla Segundo Barrio, San Pedro Potla Primer Barrio Ejido, San José los Reyes, El Rodeo, Cuadrilla, Ahuacatitlán (La Providencia), Barrio de Shelle, Estación Solís (Estación Alberto Garduño), El Garay, La Mesa del Venado, Pozo de las Palomas, San Juanico Centro, San Pedro Potla Tercer Barrio, Santa Ana Yenshu la Mesa, Los Pinos, La Estanzuela, Ixtapa, Mesa de Bombaro, Mesa de los Garnica, Mogote de la Campana, Barrio las Peñas, Barrio Santa María los Chamacueros, San Fco. Tepeolulco, Tercer Barrio la Mesa, La Magdalena Bosha, La Magdalena Cruz Blanca, Santiago Coachochitlán Barrio del Rincón, Los Pastores (Pastores Segundo Barrio), San Pedro de la Loma, and La Loma de San Mateo. Temascalcingo

1235-532: A tradition with the loss of the deer habitat. Another interpretation of the name is from the name of the first chief, Mazatlí-Tecutli. The language belongs to the Oto-Pamean languages branch of the Oto-Manguean languages , which is related to Otomi , Pame , Matlatzinca , and others. Despite efforts to preserve the language and culture, the percentage of children learning Mazahua as their first language

1330-419: A vegetable called quelite and a wide variety of mushrooms, generally found in the forest at certain times of the year. Common feast foods are turkey in mole sauce and drinks called zende and pulque, especially on the locality's patron saint's feast day. Turkey in mole sauce is usually reserved for the patron saint day and weddings. Zende is a local drink made with sprouted corn, which is brewed and colored with

1425-621: A woman or something like her;" "mini-mahua" among the Otomi ; and, in the Nahuatl of Hueyapan, Morelos , "cenzotl," from a phrase that means "cloth of a thousand colors." The origin of the rebozo is not known, but the garment probably had its beginnings in the very early colonial period. The first mention and description of the garment in written records was in 1572 by Friar Diego Duran, according to research done by Ruth D. Lechuga. The rebozo itself shows various influences, which probably come from

1520-467: Is a procession to the church. On Jan 2, men on horseback arrive here in honor of the image here of Saint Francis of Assisi. The passion play held every year since 1975, whose script was written by Amalio Quintana. During this Passion Play, young men re-enact the crucifixion of Christ. The Feast of Corpus Christi is celebrated in June with large processions as well. A more locally derived festival occurs on

1615-433: Is a stylized star, which symbolizes the guardian of the night which brings messages and is a protector of health. In the Mazahua region, almost all women wear crescent earrings, as it is custom for a groom to buy a pair for his fiancé instead of a ring. The earrings are made from silver coins provided by the groom and made by traditional silversmiths. In the 1970s, efforts were made headed by María Teresa Pomar to preserve

1710-487: Is also done. Forest products include wood, firewood and charcoal. Another traditional source of income, especially in San Felipe del Progreso, is handcrafts, making blankets, sashes, rugs, carrying bags, tablecloths, quexquemitls, vests, and other garments from wool. Other common crafts are making carrying bags from recycled plastic strips, brushes and brooms and pottery. Most of the municipalities in Mazahua territory have

1805-543: Is best known for the landscapes he painted of areas in central Mexico. Also in his honor is the José María Velasco Nature Park , located at the main entrance to the town. This is a section of forest that offers some amenities such as kiosks, playgrounds, and a small pool. Local dishes include chicken in "chirrión" sauce, "charales con nopales, cactus in green salsa, and "mole de olla" with xoconostles (a type of fruit). Local drinks include "puscua,"

1900-552: Is bordered by the municipalities of Acambay , Atlacomulco , Jocotitlán and El Oro, and to the west by the states of Michoacán and Querétaro . The population of the entire municipality in 2005 was 58,169 people. Two notable sites in and near the municipal seat are the Tzindo , which is an archeological zone where there are some cave drawings. From Colonial period there is the Hacienda de Solis . Located about 18 km from

1995-435: Is called "de bolitas" whose name comes from little knots of string tied onto groups of threads used in its production. Among indigenous groups designs and colors almost always indicate with group the woman belongs. While most rebozos use more than one color, monochrome versions are called "chalinas." Rebozos have two main functions, that of a garment and that as a carrying aid. As a garment, it can be an indispensable part of

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2090-595: Is decreasing. According to the 2010 Mexican census, there are 116,240 speakers of the language in the State of Mexico, which is 53% of all indigenous language speakers in the state, most of whom are bilingual in Spanish . Migration has caused Mazahua to be the sixth most commonly spoken language in Mexico City. Religious belief and cosmology is a blending of Catholic and indigenous beliefs. Annual festivals are based on

2185-857: Is dominant especially cooking pots, flowerpots and crucibles. The making of gloves, scarves and sweaters is dominant in Ixtlahuaca. Straw hats are made in Atlacomulco. Silversmithing is done in San Felipe del Progreso. Mazahua textiles attest to how the people live, view their world, and represent the symbols of their culture. Weaving and embroidering of times begin with buying fabric and thread in cities like Toluca and Zitácuaro . There are set rules as to how to arrange designs and colors. Textiles are made for personal use as well as for sale and include tablecloths, blankets, cushions, and carrying bags. Textiles are also made as offerings covering altars and walls at special ceremonies, such as saints' days. In 2011,

2280-484: Is done before weaving, with the most common technique being the ikat method, sometimes called "amarrado" (lit. stingy) In the most traditional work, thread is dyed with natural colors, with colors such as black, blue, red, purple and green but synthetic dyes are now often used. The patterns of the garment are determined by a sequence of colors dyed into the thread, with color changes made similar to tie-dyeing. Groups of threads are tied together tightly at intervals so that

2375-434: Is identified with the mountain areas of the state of Michoacán . Designs are generally classified as "classic" and "indigenous." Classic rebozos come in various colors with designs based on the prehispanic art of plumaría, or creating images with feathers. Some of these have their fringes knotted to form images of animals and stares. However, almost all are created with the ikat technique. The most famous classic rebozo style

2470-491: Is in the Monarch Butterfly Biosphere Reserve . About 40% of the population works in agriculture, producing corn, beans, wheat, barley, oats and potatoes, with peas, vegetables and flowers grown in some municipalities. Most production is for subsistence. Most agriculture is done on ejido land in families by traditional methods and tools. Livestock is mostly sheep and cows. Some fish farming

2565-435: Is intricately folded and worn around the waist. Those who wear the chincuete also wear an underskirt, which has an embroidered edge that appears out from under the chincuete. The upper body is covered with a saco, or blouse with embroidery, layered with a quechquemetl and/or rebozo. The skirts are held in place with a woven sash whose designs are culturally significant. The sash is one of the most important elements, worn around

2660-679: Is mountainous, with small mountain ranges part of either the Sierra Madre Occidental or the result of the Trans-Mexican Volcanic Belt . The ranges include the San Andrés which runs through Jocotitlán, San Felipe del Progreso, Atlacomulco, and El Oro. The climate is temperate to cold because of the altitude. Flat areas are important for agriculture. The main drainage is the Lerma River , along with

2755-556: Is significant variation within these constraints. There are three classes of rebozos. Traditional ones have a design created with the ikat dyeing technique and come in various set patterns. Regional rebozos are more colorful and their origins can be identified, especially those from Oaxaca , Chiapas and Guerrero . Contemporary rebozos experiment with non-traditional fibres and designs. Sizes vary with lengths anywhere from 1.5 to about 3.5 meters long. Most Mexican rebozos are made from cotton, wool, silk or rayon . The type of fibre used

2850-702: Is still commonly worn in church by rural women. During the 20th century, the rebozo came to be seen as a sign both of modesty/tradition and of revolution, including in some communities in the United States. For women of the Chicano movement, it represented the "complete woman" as both feminine and strong, ready to fight for "the Cause." Prominent people who have prominently worn rebozos include María Félix , Frida Kahlo , Lila Downs and model Luly Jáuregui , as well as former Mexican First Lady Margarita Zavala , who

2945-433: Is the base of Mazahua society, with defined roles determined mostly by sex and age. In addition to familial duties, Mazahuas are required to contribute voluntary labor to the community, called faena . The work often includes the building of institutions like schools, markets, and roads. Mazahua cuisine is often tied to ritual and its cosmology and very similar to Otomi cuisine. Common ingredients include squash, pipian sauce,

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3040-627: Is the costume. Many Mazahua families have moved to the Guadalajara area, settling mostly in the municipality of Zapopan . While most Mazahuas have left their traditional territory for economic reasons, some have also left because they had converted to Protestantism , especially to the Jehovah's Witnesses faith. The mass migration has left a number of Mazahua communities, such as San Felipe Santiago, populated mostly by women and children. The men return only for certain important festivals, such as

3135-535: Is the elaborate costume that is worn by the dancers who play the old travelers. It is meant to imitate traditional indigenous travelers and can weigh up to 55 lb. The Centro Ceremonial Mazahua (Mazahua Ceremonial Center) is in a small village, Santa Ana Nichi, surrounded by forest, 32 km from San Felipe del Progreso . It was started in the 1980s and is dedicated to preserving the Mazahua culture, history and handcrafts. The site contains three buildings, which resemble kiosks , which are used for ceremonies such as

3230-402: Is the employment of Mazahuas at a former ranch called Pastejé, near Atlacomulco, now known for its electrical appliance factory. The plant began employing Mazahuas, primarily women, to do assembly work to produce electricity, water meters, conductors, bulb holders, and more. In December 1964, another plant opened and hired about 700 young women. The work at the factory had significant effects on

3325-399: Is the main factor in determining a price of a piece which can vary from a couple hundred pesos to thousands of pesos, with fine pure silk pieces being the most expensive. The finest silk rebozos can be passed through a wedding ring. Rebozo colors and patterns vary widely and traditional designs can usually identify where it was made. For example, a tightly woven black and indigo version

3420-532: Is to thank the element for its help in the agricultural cycle and to ask forgiveness for abuses to the resource. It takes place at the end of the rainy season when rains and water supply begin to diminish. One important local Mazahua ceremony is the Xita Corpus, held in Temascalcingo . It honors and reinterprets an ancient myth of the "xita" (old ones) who come to the town after journeying. According to

3515-445: Is very much characterized by her rebozo. However, despite its status as a national symbol, the rebozo's use has diminished, especially those in cities. One reason for this is that the garment is associated with indigenous groups and poverty, and another is that the fine handwoven rebozos, especially of silk, are very expensive because of the skilled labor required. Many of the most expensive rebozos are no longer made in many parts of

3610-529: The Acolhuas . The Mazahua lived for hundreds of years in the forests of northern State of Mexico into Michoacán, mostly by hunting and gathering. Clothing was originally woven from maguey fiber, which is still used for items such as bags and belts. The fiber was dyed with pigments from vegetable and mineral sources. With the rise of the Aztec Empire , Mazahua territory was subdued by Axayacatl and later,

3705-655: The Empress Carlota wearing it on various formal occasions, especially while at her country home in Cuernavaca . By the end of the 19th century, the garment had become indispensable and its making an important handcraft. Its symbolic function continued into the Mexican Revolution , during which it was associated with rebel women called "Adelitas," who wrapped both babies and weapons inside rebozos as they passed federal checkpoints. During this time,

3800-470: The Mexican Revolution , the haciendas producing silk were broken up and many weavers turned to rayon and very few are still made with pure silk. Their production is done by families, but only by the women, with a number winning national awards for their work. In Santa María the use of various browns is a distinguishing characteristic of the region. Other common colors are black, blue, red, purple and green along occasional white threads which appear as flecks in

3895-435: The mestizo population are complicated, but the Mazahua are generally socially inferior to the mestizos , who have most of the social and economic power. Education levels are low because of social and economic factors, with most finishing only primary school. Every year a school, ASF, holds a tianguis (outdoor market) to raise money to donate it to the community. Grade 6 students make products and sells them and donate all

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3990-678: The 16th of August, in honor of "Lord Ndareje" or "Lord of the Water." Prehispanic rites occur at the Los Pastores waterfall and offerings are left in the Lerma River. Some notable people from this town include: José Maria Velasco , (1840–1912) who was a painter of landscapes, Archbishop Leopoldo Ruiz y Flóres , (1865–1941) suffered the exile three times during the Cristero movement in Mexico, María del Carmen Garduño Cervantes (born 1955),

4085-453: The 18th century, with the kind of fibre used to weave it distinguishing the two. The garment was in common use among women by the 18th century. At that time the Count of Revillagigedo noted that it was worn by all women, except nuns and those of the uppermost classes. The two most common fibres were cotton and the more expensive cotton/silk or silk. Sizes and designs varied, but those made with

4180-510: The 1940s, various techniques have been used to modernize the design of the garment, including the use of sequins . Some modern Mexican fashion designers like Lydia Lavín and Monserrat Messeguer have designed modern versions of the garment, using new fabrics and international patterns, such as those from the Oriente and Africa. Rebozos have been the center of museum, cultural and fashion events in Mexico. Various fairs and festivals dedicated to

4275-401: The 20th century, the forests have been decimated by logging, erosion, and topsoil loss. Men traditionally earned money for the family by agriculture and making charcoal. In the past, Mazahua communities were self-sufficient, but that is no longer the case. The economy of most Mazahua families has been shifting away from agriculture to integration into the wider Mexican economy. One major example

4370-800: The Catholic calendar with each community having a patron saint, the most common of which is Isidore the Laborer . Two of the largest festivals are Feast of the Cross (May 3) and Day of the Dead (November 2). Traditional dances performed on special occasions include Danza de Pastoras, Danza de Santiagueros and Danza de Concheros. The Day of the Dead is the welcoming back of the souls of the ancestors, which are given offerings of foods that they preferred in life, along with drinks such as pulque and beer, along with bread, sweets and fruit. The altars are decorated much

4465-541: The Cooperativa Textil Artesanal in the city of Oaxaca and Chiautempan , Tlaxcala , However, there are several important locations whose work are featured in important collections such as that of the Rockefeller family . These include Santa María del Río, Tenancingo and La Piedad. Santa María del Río is a small rural town in the state of San Luis Potosí , containing country homes for

4560-498: The La Gavia, Las Lajas, Malacotepec and La Ciénega Rivers. Because of the proximity to Mexico City, the area has good road infrastructure. There are also a number of important dams such as Villa Victoria, Browkman, El Salto and Tepetitlán. Most of the territory is forest, with some semi-desert areas, but both are seriously degraded. Both logging and hunting have put a number of species in danger of extinction. Part of Mazahua territory

4655-494: The Mazahuas is both physical and spiritual. They also believe in "good" and "bad" ailments, the former sent by God and the latter provoked by some evil on someone's part or supernatural causes. "Good" ailments include diarrhea, pneumonia, bronchitis, and intestinal parasites. "Bad" ones include "the evil eye", "fright," and "bad air." The classification indicates the kind of treatment, which can include herbal remedies, massages, ceremonies, or professional medicine. The nuclear family

4750-600: The Mazahuas participated in further Aztec conquests to the south. During the Spanish conquest of the Aztec empire , the area was taken over by Gonzalo de Sandoval . The Franciscans were tasked with evangelization, with a group of Jesuits in Almoloya de Juárez . During the colonial period, the territory became economically dominated by large haciendas in Temascalcingo, El Oro, Jocotitlán and Almoloya de Juárez. Later,

4845-519: The Mazahuas supported the Mexican War of Independence and the Mexican Revolution . Since the colonial period, the Mazahuas have kept much of their culture and traditions, but there have also been significant changes. The two main aspects that they have maintained are the Mazahua language and the women's distinctive dress. The culture developed to live in temperate to cold climate, in an area filled with pine, holm oak , and oyamel fir trees. Since

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4940-605: The Spanish mantilla. In the colonial period how it was worn distinguished married women from single. Married women wore it loose covering the top of the head down over the back. Single women would wrap it tighter, allowing more of the back to be seen. These garments were initially made of cotton but, by later in the colonial period, they were also made of wool and silk. Their use eventually spread into indigenous communities, among which they became an integral part of many women's attire and culture. For example, an Otomi woman used to dip

5035-496: The United States, either seasonally or permanently. Work in the cities is easier and pays better than traditional agriculture. That began in 1945, when the Atlacomulco-Toluca highway was built, making it easy to travel out of the area, primarily to Toluca and Mexico City. Men began to migrate to Mexico City, generally to do construction. They brought their wives, who began to sell fruits, vegetables, and later rag dolls in

5130-464: The area, San Miguel Temascalcingo. Through the 18th century, haciendas here grew to supply grain to mining areas like Tlalpujahua and El Oro . Because of a history of mistreatment by colonial authorities, the residents here sided early with Hidalgo when the Mexican War of Independence broke out in 1810. Shortly after the end of the war, the State of Mexico was created in 1824 and the municipality of Temascalcingo in 1825, with San Miguel Temascalcingo as

5225-518: The conquest and gained fame by the 17th century. Silk production was introduced originally in Oaxaca by the Dominicans . Despite prohibitions, Junípero Serra introduced their cultivation into the region in the 18th century, with silk production and weaving becoming widespread by the late 19th century into the 20th. The variety of silk traditionally used in these rebozos is called "catiteo." After

5320-803: The country held in New Mexico , exhibitions at the University of Texas at Brownsville at the Austrey Museum in Los Angeles , and an annual Day of the Rebozo Festival in Fresno, California . There is also a museum dedicated to the garment, La Casa del Rebozo, in Guadalajara . In addition to a collection of rebozos in many sizes, colors and textures, La Casa del Rebozo offers conferences, classes, workshops and fashion shows to promote

5415-487: The country, with the exceptions of Santa María del Río and San Luis Potosí City . The number of weavers of all types of rebozos has diminished. For example, there are only fifty in the entire state of Jalisco , almost all concentrated in a few municipalities, such as Sayula and Tuxpan . Efforts have been made to preserve and promote the use of the rebozo in various ways. In 1953, the Escuela de Rebozo (Rebozo School)

5510-463: The country. However, its use has diminished in urban areas. A rebozo is a long straight piece of cloth which looks like a cross between a scarf and a shawl. Like ponchos , huipils and sarapes they are classic Mexican garments made of straight, mostly uncut cloth, but rebozos have their own characteristics. It is classically a woman's garment, traditionally hand woven, distinguished by complicated fingerwoven fringes called rapacejos. The wearing of

5605-408: The culture. One change was the ditching of a petticoat garment that Mazahua women wore for warmth as it kept sweeping along the factory floor, and the young women wanted to be more like city women. That has also led to other changes in lifestyles such as houses of cinderblock and cement instead of adobe. Another major change for the Mazahua people has been migration to other areas of Mexico and even to

5700-408: The dye cannot enter some areas. After dyeing, the knots are cut off. The weaving begins by cutting the warp threads to the length of the final product. The number of threads determines the width. They are woven on both backstrap looms and European style looms. The groups of warp threads are then placed on the loom in order to work out the design that the body of the cloth will have. After weaving,

5795-594: The final product. There are a number of traditional color combinations and designs with names such as calabrote, Rosita, rosarito, culebrilla calado and more. Santa Maria hosts a Feria del Rebozo in August and is home to the Escuela de Rebozo (Rebozo School) and a cooperative called the Taller Escuela de Rebocería. The making of cotton rebozos is important in Tenancingo and an image of the garment appears in

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5890-617: The first man'. This area was conquered by the Aztecs before the 16th century, and its last Aztec governor was named Ocoyotzen. When the Spanish invaded, the Mazahuas and the Otomis of this area united with the Aztecs to fight them. However, after the Spanish victory, Hernán Cortés distributed this area, along with Metepec to Francisco de Villegas in 1540. In 1535, the Franciscans began evangelization here, establishing churches and renaming

5985-477: The garment are held in places such as Matamoros, Tamaulipas , Jiquilpan, Tenancingo, and Zapopan . The first Concurso Nacional del Rebozo (National Rebozo Contest) was held in San Luis Potosí in 2004. The Universidad del Valle de Atemajac , Campus La Piedad created a video called "El Arte del Rebozo" to promote the garment both online and at international events. The university held a conference with

6080-471: The garment is unclear, but Indigenous women of Mesoamerica were the primary weavers of the first rebozos, often crafted with body-tensioned or back-strap "otate" looms. Spaniards used it in religious situations to conceal the bare bodies of indigenous women. Rebozos were quickly influenced by the fringed shawls of the Philippines and Spanish mantillas as a result of colonization. Traditional versions of

6175-521: The garment show indigenous, European and Asian influences. Traditional rebozos are handwoven from cotton, wool, silk and rayon in various lengths but all have some kind of pattern (usually from the ikat method of dyeing) and have fringe , which can be fingerwoven into complicated designs. The garment is considered to be part of Mexican identity. It has been prominently worn by women such as Frida Kahlo , actress María Félix and former Mexican first lady Margarita Zavala and still popular in rural areas of

6270-564: The garment. Mexico is the main producer and exporter of rebozos, but some are also produced in Spain and Portugal . Average time to make a traditionally woven rebozo is thirty to sixty days with anywhere fifteen to 200 different steps depending on how complicated the design is and the type of fibre being used. For example, rebozos made of real silk take longer to weave. Those made of rayon have about 3,000 warp threads on average and those made of real silk have about 3,800. The dyeing process

6365-473: The head. Other uses for the rebozo have been in indigenous traditional dances and even as a shroud. One modern and innovative way to wear it has been to twist it around the upper body and fastened to make a kind of blouse or top. The name comes from Spanish, from the verb that means to cover or envelope oneself. However, there have been indigenous names for it as well, such as "ciua nequealtlapacholoni" in colonial-era Nahuatl , which means "that which touches

6460-588: The ikat dyeing technique became dominant. In some parts of Mexico, a woman was given a rebozo by a man instead of a ring as a way to propose marriage. The finest rebozos included ornate embroidery including silver and gold thread. One fashion of that century was to embroider country scenes. In 1886, a synthetic silk called rayon was created in France. The use of this cheaper thread made decorative rebozos more affordable. The rebozo's use as an identifying marker of Mexican identity began at this time as well, with even

6555-481: The last rows of the weft are finger weaved to secure them, which is complicated and meticulous work, often done by women specialized in this. Isabel Rivera and Julia Sánches of Santa María have won national and international awards for their work, with the ability to weave letters into the fringes of rebozos. In some areas, after they are finished, rebozos are "smoked" with rosemary branches or are stored with apples or quince in order to make them smell good. There are

6650-455: The little temazcal. The town is one of the "Pueblo con Encanto" (Towns with Charm) of the State of Mexico. The earliest settlements in the area go back over 10,000 years and are situated near what is today the Lerma River . The earliest known inhabitants of the area were the Mazahua . It was originally called "Ñiñi Mbate" which probably means 'place of the small plain' but possibly 'place of

6745-535: The money to the community. The best product made are the honeybee bath bombs, which help the most. Rebozo A rebozo is a long flat garment, very similar to a shawl , worn mostly by women in Mexico . It can be worn in various ways, usually folded or wrapped around the head and/or upper body to shade from the sun, provide warmth and as an accessory to an outfit. It is also used to carry babies and large bundles, especially among indigenous women. The origin of

6840-527: The municipality of Zitácuaro and Susupuato . Their territory is bordered by that of the Otomi , to the north and the east; the Matlatzincas , to the south; and the Purépecha , to the west. The Mazahua are the largest indigenous group in the State of Mexico and the most dominant in the municipalities of San Felipe del Progreso, San José del Rincón, Villa Victoria and Villa de Allende. The territory

6935-473: The municipality's seal. Tenancingo's rebozos come in a wide variety of prices from 400 to 4,000 pesos , depending on the quality of the cotton, the complexity of the design and the thread count. The craft was developed in Tenancingo by the 17th century and reached its peak during the 19th century. The creation of the garment remains important both culturally and economically, with the work here recognized at

7030-401: The myth, they ask for food but there is none. The townspeople ask them to pray for rain, which they do. The rains come and the harvest is plentiful. Today, the ceremony is done in conjunction with Corpus Christi , while corn in planted, just before the rainy season. The ceremony has retained its significance, but the growing of corn is no longer the area's main source of income. One main aspect

7125-460: The national and international levels. One of the town's most important weavers is Evaristo Borboa. The mountain areas of Michoacán have been noted for an indigo blue variety of rebozo, known as the Michoacán or Tarasco rebozo. In the 1930s and 1940s, the city of La Piedad , Michoacán became a major producer of rebozos of both natural and synthetic fibres. In 1946 the Unión de Reboceros de La Piedad

7220-485: The one Juan Diego wore and which bears the image of Our Lady of Guadalupe . There are chronicles that say that la Malinche carried a cloth called a "Manta del sol" or "Sun Cloth", which was not just used to protect from the sun but also to denote status as decoration. However, prehispanic clothing and other cloths did not have woven fringes. The main European influence is most likely the Spanish mantilla , although

7315-518: The one for the town's patron saint. Mazahua territory is in central Mexico, northwest of Mexico City. It extends over 6,068 km centered on northern and western State of Mexico, extending into small parts of Michoacán and Querétaro. In the State of Mexico, the Mazahua are found in the municipalities of Almoloya de Juárez, Atlacomulco, Donato Guerra , El Oro de Hidalgo , Ixtlahuaca, Jocotitlán , San Felipe del Progreso, Temascalcingo, Villa de Allende and Villa Victoria. In Michoacan, they are found in

7410-465: The rebozo is said to make the movement of a woman more graceful. The wearing of a rebozo by many women is a sign of Mexican heritage, and for that reason, sales of the garment can double before Mexican Independence Day on September 16. Because of the nature of the garment, especially the fringes, they should be hand washed. The dye may or may not be colorfast so mild soap should be used. While all rebozos are rectangular woven cloth with fringes, there

7505-553: The rebozo was also often used as a shroud for the dead. Much of the world's familiarity with the rebozo comes from later cinematic depictions of Adelitas, but it also accentuated the garment's use with indigenous women, poverty and low socioeconomic station. Today, the rebozo can be found in all parts of Mexico, and just about all women in the country own at least one, regardless of socioeconomic class. In many villages, women are still dressed as infants in them, grow up with them, get married with them, and are buried in them. The rebozo

7600-631: The same name in 2012. For the 100th anniversary celebrations of the Mexican Revolution in Coyoacán , Mexico City, the rebozo was featured prominently. The Museo Nacional de Culturas Populares in Mexico City held an event called "Tápame con tu rebozo" in 2012, to promote the use and sale of the garment. Exhibitions of rebozos have also been held in the Southwestern United States , with the first Festival del Rebozo in

7695-536: The seat. This area was the scene of a destructive earthquake in 1912. As the birthplace of the painter José María Velasco Gómez , the town changed its name to Temascalcingo de José María Velasco July 14, 1945 by decree. However, it is still commonly referred to simply as "Temascalcingo". In 1988, a group of residents from Tepeolulco, a community under Temascalcingo's jurisdiction, took over the municipal hall to protest water supplies and civil rights violations. The town today has an altitude of 2,380 meters and in 2005 had

7790-447: The silversmithing tradition, which was in danger of dying out. Her efforts eventually led to the creation of a Mazahua silversmith guild whose members have won prizes for their work. The Mazahua call themselves Tetjo ñaa jñatjo , roughly meaning "those who speak their own language." The word Mazahua probably comes from Nahuatl for "deer-foot" to refer to those who track deer for hunting. However, deer hunting has long since died out as

7885-426: The skirts, gives the women a robust look. The traditional women's outfit, especially the version handwoven in wool, is in danger of disappearing despite efforts to save the skills and traditions needed to keep it. The chincuete is a highly pleated skirt, usually made with satin and lace. It has mostly replaced the older lía, which was two lengths of fabric sewn together horizontally with an embroidered edge. The garment

7980-543: The spring equinox as well as assemblies. It also contains a museum housing a collection of handcrafts and other objects to demonstrate the Mazahua life and worldview. The main handcraft-producing areas are San Felipe del Progreso, Temascalcingo, Ixtlahuaca and Atlacomulco . Handcrafts include textiles such as blankets, sashes, rugs, cushions, tablecloths, carrying bags and quezquémetls made of wool. In San Felipe del Progreso and Villa Victoria , there are workshops which made brooms and brushes. In Temascalcingo, red clay pottery

8075-422: The street, often making more money than their husbands. They were so successful at selling that other vendors began imitating their distinctive dress. Mazahua women in their traditional garb began to be called "marías" from a famous television character from the 1970s called La India María , who wore a costume similar to that worn by Mazahua women. However, the only similarity between La India María and Mazahua women

8170-407: The various cultures that had contact at that time. There are various indigenous garments that share physical characteristics with the rebozo. They include the ayate , a rough cloth of maguey fibre used to carry cargo; the mamatl, which is a cotton cloth also used to carry objects and which often had a decorative border; and the tilma (used for carrying and as a garment), a cloth best known from

8265-411: The waist which is considered to be the energy center related to the cosmos and Mother Earth . The sashes are woven with varied designs meant to convey ideas, stories, feelings and experiences. For example, an abundance of birds generally indicates beauty, freedom and grace. However, if a bird is portrayed with a thorn in its leg, it can mean some kind of physical or spiritual pain. Another important symbol

8360-422: The wardrobe of many mestizo and indigenous women, especially those who live in rural areas. As a shawl , it can provide warmth (especially the thicker and wool ones), worn on the head to block the sun as well as for modesty, especially in church. For city and upper-class women who use them, they can be worn inside the home but are most often used as an accessory to an outfit, especially on certain occasions. As

8455-483: The way most others in Mexico are, with flowers, paper cutouts, etc., but they often also contain cloths hand embroidered with Mazahua motifs. The Mazahua believe that the souls of the departed return on the Day of the Dead in the form of monarch butterflies to enjoy the offerings of fruit and bread that are left on altars. To welcome them, they have a procession from the church to the cemetery and to bid them goodbye, they have

8550-421: The well-to-do in the city of San Luis Potosí . The entrance arch of the town states "Santa María del Río, cuna del rebozo" (Santa María del Río, cradle of the rebozo). Even the local baseball team is named after rebozo weavers, called the "Reboceros." It is known for its production of finely woven rebozos especially in silk and rayon, with cotton ones made as well. Weaving was introduced to the area shortly after

8645-422: Was built with pink stone that is found in this region. It has only one tower, which contains a clock. Its interior altarpieces are all done in mahogany by sculptor Fidel Enríquez Pérez . In front of the church is a large atrium park. The Centro Cultural José María Velasco, on Hermanos Velascos Street, is dedicated to the art of this landscape painter. Most of Velasco's themes reside in botany and in nature, but he

8740-746: Was established to teach the weaving techniques used. In 2002 the school won the Premio Nacional de Artes y Tradiciones Populares. Other institutions dedicated to the craft are Museo de Rebozo in la Piedad , Michoacan, the Tejedoras de la Tercera Edad, run by the Secretariat of Culture in Acatlán, Veracruz and the Taller de Rebocería in the Casa de la Cultura in Tenancingo, State of Mexico . Since

8835-581: Was formed and in 1958, the Sindicato Único de Reboceros de La Piedad. Temascalcingo Temascalcingo is one of 125 municipalities in the State of Mexico , Mexico . The municipal seat is the town of Temascalcingo de José María Velasco . It is located in the northwest of the state. The temazcal was very common in Temascalcingo. The name Temascalcingo has its roots in Nahuatl . It means place of

8930-448: Was most likely among the lower, mestizo classes in the early colonial period, being most prominent among them first. The most traditional rebozos show coloring and designs from the colonial period, and mestizo women, unable to afford Spanish finery, probably wore them to distinguish themselves from indigenous women. In 1625, Thomas Gage noted that blacks and mixed race people in Mexico wore wide strips of clothes on their head instead of

9025-534: Was noted for wearing the garment at state functions. The rebozo has appeared in popular culture and media as well as literature. During the Golden Age of Mexican cinema the garment appeared in many movies, including one named El Rebozo de Soledad (Soledad's Rebozo). A de bolita patterned rebozo is mentioned in one of Francisco Gabilondo Soler ’s famous children's songs. The character of la India María , played by renowned female comedian María Elena Velasco ,

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