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168-755: Tepehuán , alternately Tepeguán , derives from the Nahuatl term Tēpēhuanih , meaning "Mountain Dwellers" or " Mountain People ". The tepe element comes from Nahuatle tepetl (mountains), and huan coming from nemohuayan (dwelling) or from macehualtin (people). Endonyms from the Tepehuán language include O'dam (Southeastern Tepehuán), Audam (Southwestern Tepehuán), and Ódami (Northern Tepehuán). Today most men wear jeans, shirt and cowboy hat and sandals. Traditional clothing, worn by some men and more women,

336-493: A pitch accent , such as Nahuatl of Oapan, Guerrero . Many modern dialects have also borrowed phonemes from Spanish, such as /β, d, ɡ, ɸ/ . In many Nahuatl dialects vowel length contrast is vague, and in others it has become lost entirely. The dialect spoken in Tetelcingo (nhg) developed the vowel length into a difference in quality: Most varieties have relatively simple patterns of allophony . In many dialects,

504-475: A blouse with long sleeves and an apron around the waist. The fabrics are satin-like and decorated with lace and colored ribbons. The long socks use of bright colors is very widespread, roasted like plastic shoes. The outfit is enriched with long hair combs, beaded necklaces and earrings or other accessories. Men and women use traditional bags to complement their outfit. They still retain some of their traditional customs. The northern Tepehuán numbered 18,249 in 2005,

672-511: A chronicle of the royal lineage of Tenochtitlan by Fernando Alvarado Tezozómoc ; Cantares Mexicanos , a collection of songs in Nahuatl; a Nahuatl-Spanish/Spanish-Nahuatl dictionary compiled by Alonso de Molina ; and the Huei tlamahuiçoltica , a description in Nahuatl of the apparition of Our Lady of Guadalupe . Grammars and dictionaries of indigenous languages were composed throughout

840-414: A church or chapel, a school, and a community kitchen. Elected officials live in these centers during their terms of office. A typical Southern Tepehuan dwelling is a rectangular two-room construction built on a platform of earth that has been prepared by continual watering, sweeping, and hollowing out. The walls are made of stone and adobe and the roof is thatched with grass. One room is used for cooking and

1008-578: A community leader of the Tarahumara, was shot and killed in Mexico. Baldenegro spent much of his life defending the ancient forests of the Sierra Madre region from the devastating effects of logging. Drought has also been affecting the region for ten years and has worsened in recent years. During 2011, it was the driest year in Mexico on record, with just 12 inches (300 mm) of rain, compared to

1176-451: A complex morphology , or system of word formation, characterized by polysynthesis and agglutination . This means that morphemes – words or fragments of words that each contain their own separate meaning – are often strung together to make longer complex words. Through a very long period of development alongside other indigenous Mesoamerican languages , they have absorbed many influences, coming to form part of

1344-578: A dream. Tesguino (maize beer) is used in curing and blessing, in addition to its communal functions. Like the mestizo communities in the region, the Tepehuan observe and perform the customary Catholic pastoral dramas, introduced by the Jesuits in colonial times, during Christmas , Holy Week , and the October fiestas of San Francisco. The fiestas have an urban, mestizo phase and a Tepehuan phase, with

1512-409: A few hundred people, perhaps only a few dozen". According to the 2000 census by INEGI, Nahuatl is spoken by an estimated 1.45 million people, some 198,000 (14.9%) of whom are monolingual. There are many more female than male monolinguals, and women represent nearly two-thirds of the total number. The states of Guerrero and Hidalgo have the highest rates of monolingual Nahuatl speakers relative to

1680-402: A good many others that are still unidentified by outsiders. The soul exists in the heart, but leaves the body when a person is asleep or unconscious. Upon death, the soul lingers around the house of the dead person for a month until a fiesta is held as a way of saying good-bye. After this, the house may be abandoned in fearful respect for the vicious ill will of a returned soul. If all goes well,

1848-501: A great deal of autonomy in the local administration of indigenous towns during this period, and in many Nahuatl-speaking towns the language was the de facto administrative language both in writing and speech. A large body of Nahuatl literature was composed during this period, including the Florentine Codex , a twelve-volume compendium of Aztec culture compiled by Franciscan Bernardino de Sahagún ; Crónica Mexicayotl ,

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2016-492: A historical average of 21 inches (530 mm). The most severely hit area was the Sierra Madre region. Agricultural losses in Chihuahua are estimated at $ 25 million; 180,000 cattle have already died as a result of the growing lack of precipitation in the region. Due to the lack of water, crops were destroyed and famine spread. Combined with the freezing temperatures of a cold front, living conditions have become poor for

2184-413: A long, elaborate ceremony that normally lasts for five days. The curer fasts, prays, and chants long routinized orations. The sick person is massaged and has smoke from the curer's pipe blown over his or her body. Typical of shamanistic healing in this part of the world, the ritual involves sucking the material object that caused the disease from the body of the patient, the use of eagle feathers for sweeping

2352-899: A part of their efforts, missionaries belonging to several religious orders —principally Jesuits , as well as Franciscan and Dominican friars—introduced the Latin alphabet to the Nahuas. Within twenty years of the Spanish arrival, texts in Nahuatl were being written using the Latin script. Simultaneously, schools were founded, such as the Colegio de Santa Cruz de Tlatelolco in 1536, which taught both indigenous and classical European languages to both Native Americans and priests. Missionaries authored of grammars for indigenous languages for use by priests. The first Nahuatl grammar, written by Andrés de Olmos ,

2520-526: A patio where ceremonies are conducted. At both the village and the apellido-group level, there is an officer called the jefe del patio who organizes and leads the Mitotes. The jefe of the apellido group—almost always an elderly male shaman—is in charge of special apellido festivals, which are celebrated by the production of a xiotahl in May and October. At these times, recently born children are ritually inducted into

2688-579: A report in 2000 noting the lack of studies by the government on how lumber production affected the ecosystem. Similarly, the North American Free Trade Agreement (NAFTA) boosted foreign investment which resulted in the privatization of communal land and market-based mechanisms of environmental regulation. In January 2017, Isidro Baldenegro López (2005 recipient of the Goldman Environmental Prize )

2856-513: A resident priest at San Bernardino, who also serves the surrounding areas. Other communities are served by visiting missionaries who arrive before Easter Sunday and stay several weeks. A traditional pantheon of gods is syncretized in name and ritual with Catholic religious figures. Dios Padre (God the Father) is associated with the sun, whereas Jesús Nazareno (Jesus the Nazarene) is identified with

3024-413: A similar term in the language of the Tepehuan, but it is not recorded in the literature. Not only a diagnostician and healer of illness, the shaman is reputed to see the unseen and is called upon in many instances, such as when a valuable object has been lost. The shaman makes entreaties to the supernatural through the performance of a kind of séance. Courses of action are often revealed to him afterward in

3192-593: A spectrum of Nahuan languages are spoken in scattered areas stretching from the northern state of Durango to Tabasco in the southeast. Pipil, the southernmost Nahuan language, is spoken in El Salvador by a small number of speakers. According to IRIN-International, the Nawat Language Recovery Initiative project, there are no reliable figures for the contemporary numbers of speakers of Pipil. Numbers may range anywhere from "perhaps

3360-427: A stick and hoop. The foot-throwing races are relays where the balls are kicked by the runners and relayed to the next runner while teammates run ahead to the next relay point. These races can last anywhere from a few hours to a couple of days without a break. The Tarahumara commonly hunt with bow and arrows but are also known for their ability to run down deer and wild turkeys. Anthropologist Jonathan F. Cassel describes

3528-463: A tradition of long-distance running up to 200 miles (320 km) in one session, over a period of two days through their homeland of rough canyon country, for inter-village communication, transportation, and hunting. The Tarahumaras' use of huaraches , their traditional form of sandals, when running has been the subject of scientific studies and journalistic discourse. In his book, Born to Run , author Christopher McDougall argues in favor of

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3696-544: A traditional lifestyle, including inhabiting natural shelters (caves or cliff overhangs). Staple crops are maize and beans ; however, many of the Rarámuri still practise transhumance , raising cattle , sheep, and goats. Almost all Rarámuri migrate from one place to another during the course of a year. The Rarámuri language belongs to the Uto-Aztecan family. Although it is in decline under pressure from Spanish, it

3864-628: A typical Nahuan language. In some dialects, the /t͡ɬ/ phoneme, which was common in Classical Nahuatl, has changed into either /t/ , as in Isthmus Nahuatl , Mexicanero and Pipil , or into /l/ , as in Michoacán Nahuatl . Many dialects no longer distinguish between short and long vowels . Some have introduced completely new vowel qualities to compensate, as is the case for Tetelcingo Nahuatl . Others have developed

4032-423: A vowel i to prevent consonant clusters and one without it. For example, the absolutive suffix has the variant forms -tli (used after consonants) and -tl (used after vowels). Some modern varieties, however, have formed complex clusters from vowel loss. Others have contracted syllable sequences, causing accents to shift or vowels to become long. Most Nahuatl dialects have stress on the penultimate syllable of

4200-455: A word. In Mexicanero from Durango, many unstressed syllables have disappeared from words, and the placement of syllable stress has become phonemic. The Nahuatl languages are polysynthetic and agglutinative , making extensive use of compounding, incorporation and derivation. Various prefixes and suffixes can be added to a root to form very long words—individual Nahuatl words can constitute an entire sentence.. The following verb shows how

4368-881: A year in advance to gather the necessary funds to pay for adornments and beef slaughtered in offering to saint commemorated. O'dam means “People of the Mountains” "We The People" or "People of This Land" in Southeastern Tepehuán and Audam means "We The People" or "People of This Land" in Southwestern Tepehuán, both groups live in the Sierra Madre Occidental in southern Durango and Zacatecas , northern Nayarit , Jalisco . The O'dam, also known as Tepehuanes South or South Tepeguanos are an ethno-linguistic group. The Tepehuanes name or Tepeguanes (as they were known in colonial times)

4536-514: A year, in accordance with the agricultural cycle (to appeal for protection against the harsh dry winter, to bless the spring sowing, to give thanks for the fall harvest) and on other occasions, including the blessing of newly elected officers. During times of drought a special Mitote may be given to ask for rain. Traditional native Mitotes are more reverent occasions of abstinence and prayer, whereas mestizo-influenced fiestas are opportunities for revelry and mescal drinking. Each family and community has

4704-469: Is a kind of "folk Catholicism" with strong aboriginal components. A single creator, called "God Our Father," is accompanied by a number of other deities of ancient origin. The Lord of the Deer is named Kukúduli and is responsible for success in hunting. When someone dies, Úgai is a spirit that appears as a light in the sky, and another god, in the mountains, takes the form of an owl as a herald of death. There

4872-582: Is a language or, by some definitions, a group of languages of the Uto-Aztecan language family . Varieties of Nahuatl are spoken by about 1.7 million Nahuas , most of whom live mainly in Central Mexico and have smaller populations in the United States . Nahuatl has been spoken in central Mexico since at least the seventh century CE. It was the language of the Mexica , who dominated what

5040-524: Is a mirror image of the mortal world and that good deeds should be performed—not for spiritual reward—but for the improvement of life on earth. The Rarámuri share with other Uto-Aztecan tribes a veneration of peyote . Music and dance are highly integrated into Tarahumara social life. The classical pianist Romayne Wheeler writes that "Music sanctifies the moment in the life of all the Tarahumaras," and "All of our actions have musical meaning." During

5208-513: Is a non-Christian celebration that takes place in early October; fresh maize cannot be eaten until this festival is held. This fiesta is a thanksgiving ceremony and is one of the ceremonies which sets the Tepehuan apart from mestizo culture in Durango. Such distinctive Tepehuan ceremonies of fertility or thanksgiving are called Mitotes in Spanish, or Xiotahl in the Tepehuan language. Shamans function as directors of these sacred ceremonies during

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5376-441: Is a very important aspect of tesgüinada. Before one can drink an olla of tesgüino they must dedicate it to Onorúame. During the curing ceremonies, the olla must rest in front of a cross until the ceremony is over. At age 14, a boy is allowed to drink tesgüino for the first time after a short sermon about his manly responsibilities. These rituals can sometimes last as long as 48 hours. Tesgüinadas are usually accompanied by dancing and

5544-554: Is also a spirit that is the master of the wind. Mythology includes tales of the Cocotyomes , a group of giants who ate children. The church and churchyard are the center of Sunday meetings, which are important for the dispensation of justice and the sharing of information and tradition. As a spiritual intermediary, the shaman-curer is called bajadios , "he who brings God down." The term is derived from Spanish. The Tarahumara refer to this specialist as overúame  ; there must be

5712-553: Is carried on by some adult members of the communities in the spirited performance of folklore. Stories include animal tales of regional origin, as well as local renderings of familiar tales of Old World derivation. Crafts and industry include basket and mat weaving and the making of rope and hats. There is also the manufacture of small violins, an art learned from the Jesuits. Skilled carvers make bowls, utensils, and bows and arrows, used mainly for costume and ceremony, and many other wooden articles. Skins of various animals are utilized for

5880-417: Is conducted by the shaman and closely involves the surviving family members, marks the end of a life on earth and concludes with the driving of the soul out from the body and into heaven. In this capacity as funeral director, the shaman's role has been interpreted as that of a practitioner whose principal responsibility is to prevent the soul from coming back to its corporeal home. The usual place of interment of

6048-584: Is debated among linguists. Lyle Campbell (1997) classified Pipil as separate from the Nahuatl branch within general Aztecan, whereas dialectologists such as Una Canger , Karen Dakin, Yolanda Lastra , and Terrence Kaufman have preferred to include Pipil within the General Aztecan branch, citing close historical ties with the eastern peripheral dialects of General Aztec. Current subclassification of Nahuatl rests on research by Canger (1980) , Canger (1988) and Lastra de Suárez (1986) . Canger introduced

6216-424: Is entirely indigenous, unlike that of ejidos. Members, usually males, are approved for membership by the asamblea, which is the governing body. Occasionally mestizos are allowed membership because of intermarriage into—and long-standing loyalty to—the community. Membership in the comunidad is preserved, and passed on to the widow, also in contrast to ejido membership. Land-tenure law promulgated in 1992 (Article 27 of

6384-433: Is generally a matter of mutual consent and results in a fragile alliance. Some ethnologists report that marriages are not arranged by the families but are usually enacted through the custom of "robbing," an old Hispanic practice common throughout rural Mexico, in which the groom surreptitiously brings the bride to the home of his father and keeps her there until the anger of her family subsides. Except for acculturated families,

6552-426: Is generally egalitarian, with the exception that Tepehuan women have more numerous and diverse responsibilities, laboring both in and around the house and in the fields. Along with the usual household and family-related chores, women also weave, make pottery and baskets, milk cows and goats, and participate in the harvesting of maize. Most of the heavy work—such as cutting and preparing logs, house building, and preparing

6720-423: Is not hereditary—continued membership depends upon residence and continued use of the land—but the rules are bent for absent friends or relatives. Land may stay within a family for an extended period of time, but because a long fallow period is required for most plots, land frequently changes hands between families. Comunidades are an older type of communal organization found in both Durango and Chihuahua. Membership

6888-740: Is now central Mexico during the Late Postclassic period of Mesoamerican history . During the centuries preceding the Spanish conquest of the Aztec Empire , the Aztecs had expanded to incorporate a large part of central Mexico. Their influence caused the variety of Nahuatl spoken by the residents of Tenochtitlan to become a prestige language in Mesoamerica. Following the Spanish conquest, Spanish colonists and missionaries introduced

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7056-537: Is of Nahuatl origin and was imposed both by speakers of that language as by the Spanish in the sixteenth century. Linguistically, O'dam and Audam belong to the Tepiman branch of the Uto-Aztecan language family , in the same branch as Ódami (Northern Tepehuan). While Southern Tepehuan people have a historical and linguistic relation to the Ódami people in southern Chihuahua, today they are distinct groups with different cultures and languages. The South Tepehuanes live in

7224-505: Is often the only time when men have intercourse with their wives. They act as social lubricants , as Tarahumara are very shy and private. Anthropologist John Kennedy describes the institution of tesgüinada as an important social fabric of Tarahumara culture which he calls the " tesgüino network". He also states that "the average Tarahumara spends at least 100 days per year directly concerned with tesgüino and much of this time under its influence or aftereffects." The religious role of tesgüino

7392-441: Is probably bilateral, in consonance with surrounding aboriginal patterns, and coinciding with the choice of bilateral residence by the couple after marriage. Few, if any, marriage restrictions have been recorded. Marriages are usually arranged by the parents of the couple and take place before either the bride or the groom reaches the age of 20 and, often, at a younger age. The parents of the prospective groom pay ceremonial visits to

7560-665: Is probably derived from the word nāhuatlahtōlli [naːwat͡ɬaʔˈtoːliˀ] ('clear language'). The language was formerly called Aztec because it was spoken by the Central Mexican peoples known as Aztecs ( Nahuatl pronunciation: [asˈteːkaḁ] ). During the period of the Aztec empire centered in Mexico- Tenochtitlan the language came to be identified with the politically dominant mēxihcah [meːˈʃiʔkaḁ] ethnic group, and consequently

7728-460: Is said to sometimes collaborate with God to arrange fitting punishments and can be appeased through sacrifices. In some cases, the Devil can be persuaded to act as a benevolent entity. Some Rarámuri religious practices have the sense of konema (i.e., feeding God), the sense of returning to God a little of the much that he has given is prevalent. Some Tarahumaras maintain a belief that the afterlife

7896-417: Is sparse. The process begins by malting the corn and spreading it in a shallow basket covered with pine needles each day for four or five days. It is kept moist until the corn sprouts by which time the starch in the corn has been converted into smaller sugars. It is then mashed and boiled for eight hours. Varied herbs are ground up and mixed with water into a paste which is then fermented overnight by fire. Then

8064-545: Is still made, it is, for the most part, strictly functional and undecorated, and weaving has all but vanished. Sickness and death are blamed on spirits and witchcraft , revealed by—or made manifest in—the singing of one of three birds in the mountains. The three birds are called Tukurai, Kukuvuri , and Tokovi . There is a wide array of medicinal treatment using indigenous plants . Various poultices, solutions, and teas are made from an extraordinary number of roots, leaves, seeds, and stems of at least fifty-six plant families and

8232-527: Is still widely spoken. In the Rarámuri language, the endonymic term rarámuri refers specifically to the men; women are referred to as mukí (individually), and as omugí or igómale (collectively). The Rarámuri are believed to be descended from a people of the Mogollon culture . The Rarámuri repulsed and were never conquered by the Spanish conquistadors or fully converted by the Jesuit missionaries. When

8400-616: Is the Christian Virgin Mary transformed , and the devil ( Riablo) . Riosi is thought to be the Indigenous deity Onoruame ("Great Father"), and the Virgin Mary is Iyeruame ("Great Mother"). The Indigenous counterparts of Father-Sun and Mother-Moon overlap, respectively, with these concepts of God and God's wife. Another reported variation is that God has a wife who lives with him in heaven, along with their sons,

8568-632: Is the only living descendant of the variety of Nahuatl once spoken south of present-day Mexico. During the 7th century, Nahuan speakers rose to power in central Mexico. The people of the Toltec culture of Tula , which was active in central Mexico around the 10th century, are thought to have been Nahuatl speakers. By the 11th century, Nahuatl speakers were dominant in the Valley of Mexico and far beyond, with settlements including Azcapotzalco , Colhuacan and Cholula rising to prominence. Nahua migrations into

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8736-507: Is very simple in the case of the first and very colorful in the latter. The male attire consists of a shirt, pants and blankets. Blankets in Northern Tepehuán are called kutum and sawira , respectively. In most communities, these items have a simple decoration in a colorful thread used to sew the hems and folds. Even in places like San Francisco de Ocotán, it is customary to tack pants, various multicolor tissues headbands, from

8904-550: Is widely accepted as having two divisions: General Aztec and Pochutec. General Aztec encompasses the Nahuatl and Pipil languages. Pochutec is a scantily attested language, which became extinct in the 20th century, and which Campbell and Langacker classify as being outside general Aztec. Other researchers have argued that Pochutec should be considered a divergent variant of the western periphery. Nahuatl denotes at least Classical Nahuatl, together with related modern languages spoken in Mexico. The inclusion of Pipil in this group

9072-479: The Isthmus of Tehuantepec call their language mela'tajtol ('the straight language'). Some speech communities use Nahuatl as the name for their language, although it seems to be a recent innovation. Linguists commonly identify localized dialects of Nahuatl by adding as a qualifier the name of the village or area where that variety is spoken. On the issue of geographic origin, the consensus of linguists during

9240-633: The Latin script , and Nahuatl became a literary language . Many chronicles , grammars, works of poetry, administrative documents and codices were written in it during the 16th and 17th centuries. This early literary language based on the Tenochtitlan variety has been labeled Classical Nahuatl . It is among the most studied and best-documented Indigenous languages of the Americas . Today, Nahuan languages are spoken in scattered communities, mostly in rural areas throughout central Mexico and along

9408-628: The Mesoamerican language area . Many words from Nahuatl were absorbed into Spanish and, from there, were diffused into hundreds of other languages in the region. Most of these loanwords denote things indigenous to central Mexico, which the Spanish heard mentioned for the first time by their Nahuatl names. English has also absorbed words of Nahuatl origin , including avocado , chayote , chili , chipotle , chocolate , atlatl , coyote , peyote , axolotl and tomato . These words have since been adopted into dozens of languages around

9576-621: The Mexican Plateau , pre-Nahuan groups probably spent a period of time in contact with the Uto-Aztecan Cora and Huichol of northwestern Mexico. The major political and cultural center of Mesoamerica in the Early Classic period was Teotihuacan . The identity of the language(s) spoken by Teotihuacan's founders has long been debated, with the relationship of Nahuatl to Teotihuacan being prominent in that enquiry. It

9744-790: The Museo de Arte Popular in Mexico City: Staple crops of the Tarahumara are maize, beans, greens, squash, and tobacco. Chilli, potatoes, tomatoes, and sweet potatoes appear in Mexicanized regions. Corn is planted in February and March using oxen which are often loaned as not everyone owns one. Corn begins to flower in August; by November it is harvested and cooked or stored. Common corn dishes are pinole , tortillas , atole , tamales , and boiled and roasted ears. Beans are one of

9912-527: The Valley of Mexico are generally more closely related to it than those on the periphery. Under Mexico's General Law of Linguistic Rights of the Indigenous Peoples , promulgated in 2003, Nahuatl and the other 63 indigenous languages of Mexico are recognized as lenguas nacionales ('national languages') in the regions where they are spoken. They are given the same status as Spanish within their respective regions. Nahuan languages exhibit

10080-669: The Zapatista Army of National Liberation and indigenous social movements) led to legislative reforms and the creation of decentralized government agencies like the National Commission for the Development of Indigenous Peoples (CDI) and the Instituto Nacional de Lenguas Indígenas (INALI) with responsibilities for the promotion and protection of indigenous communities and languages. In particular,

10248-491: The endurance running hypothesis and the barefoot running movement based on his time with the Tarahumara people and their running in huaraches. Tarahumara sandals has become a byword in many US minimalist running circles with many companies starting since McDougall's book popularized the style. Their long-distance running tradition also has ceremonial and competitive aspects. Often, men kick wooden balls as they run in "foot throwing", rarajipari , competitions, and women use

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10416-544: The "language group" labeled Nahuatl. The Ethnologue recognizes 28 varieties with separate ISO codes. Sometimes Nahuatl is also applied to the Nawat language of El Salvador and Nicaragua. Regardless of whether Nahuatl is considered to refer to a dialect continuum or a group of separate languages, the varieties form a single branch within the Uto-Aztecan family, descended from a single Proto-Nahuan language . Within Mexico,

10584-519: The 20th century was that the Uto-Aztecan language family originated in the southwestern United States. Evidence from archaeology and ethnohistory supports the thesis of a southward diffusion across the North American continent, specifically that speakers of early Nahuan languages migrated from Aridoamerica into central Mexico in several waves. But recently, the traditional assessment has been challenged by Jane H. Hill , who proposes instead that

10752-506: The 20th century, Mexican educational policy focused on the Hispanicization of indigenous communities, teaching only Spanish and discouraging the use of indigenous languages. As a result, one scholar estimated in 1983 that there was no group of Nahuatl speakers who had attained general literacy (that is, the ability to read the classical language) in Nahuatl, and Nahuatl speakers' literacy rate in Spanish also remained much lower than

10920-575: The Central group, while Lastra de Suárez (1986) places them in the Eastern Periphery, which was followed by Kaufman (2001) . The terminology used to describe varieties of spoken Nahuatl is inconsistently applied. Many terms are used with multiple denotations, or a single dialect grouping goes under several names. Sometimes, older terms are substituted with newer ones or with the speakers' own name for their specific variety. The word Nahuatl

11088-477: The Jesuits’ feats, and the missions declined. The Jesuits reestablished the missions in the early 20th century. The Tarahumara word for themselves, Rarámuri , means "runners on foot" or "those who run fast" in their native tongue according to some early ethnographers like Norwegian Carl Lumholtz , though this interpretation has not been fully agreed upon. With widely dispersed settlements, these people developed

11256-522: The Maya Kʼicheʼ people . As Tenochtitlan grew to become the largest urban center in Central America and one of the largest in the world at the time, it attracted speakers of Nahuatl from diverse areas giving birth to an urban form of Nahuatl with traits from many dialects. This urbanized variety of Tenochtitlan is what came to be known as Classical Nahuatl as documented in colonial times. With

11424-473: The Mexican constitution) includes changes that will affect the future of rural and indigenous people. Communal lands have now become rentable, can be divided and owned individually, and sold or pledged as collateral for loans. Each ejido or comunidad will be able to make a decision among its members whether to hold title to their lands individually or collectively. Indigenous comunidades and ejidos appear to favor

11592-429: The Nahuatl language was often described as mēxihcacopa [meːʃiʔkaˈkopaˀ] (literally 'in the manner of Mexicas') or mēxihcatlahtolli 'Mexica language'. Now, the term Aztec is rarely used for modern Nahuan languages, but linguists' traditional name of Aztecan for the branch of Uto-Aztecan that comprises Nahuatl, Pipil, and Pochutec is still in use (although some linguists prefer Nahuan ). Since 1978,

11760-503: The New Philology, such that there is a 2001 English translation of Carochi's 1645 grammar by James Lockhart . Through contact with Spanish the Nahuatl language adopted many loan words, and as bilingualism intensified, changes in the grammatical structure of Nahuatl followed. In 1570, King Philip II of Spain decreed that Nahuatl should become the official language of the colonies of New Spain to facilitate communication between

11928-468: The Pacific. Deep canyons create different ecosystems and dictate the types of crops that can be grown. Pine and hardwood forests cover high plateaus. Deep valleys, with hot, dry climates and tropical flora and fauna in the lowlands alternate with the higher, temperate zones that experience heavy rainfall in the summer and frost in winter. Agriculture and pastoralism are the main economic resources, although

12096-612: The Rarámuri retreated to the high sierras and canyons such as the Copper Canyon in the Sierra Madre Occidental on the arrival of Spanish colonizers in the 16th century. The area of the Sierra Madre Occidental which they now inhabit is often called the Sierra Tarahumara because of their presence. Estimates put the Rarámuri population in 2006 at between 50,000 and 70,000 people. Most still practise

12264-488: The Rarámuri. Their dependence on the environment worsens the situation, as they lack employment opportunities to generate income in non-farming activities. Moreover, increased contact with the outside world might be damaging as it creates dependency. These Indigenous people face extreme poverty, as reflected in the Mexican Human Development Index (HDI) which in the Sierra Madre is the lowest in

12432-550: The Secretaría de Economía, 204 mining companies with direct foreign investment had 310 ongoing projects in Mexico in 2006. In 2010, Mexico's mining output reached high levels: 19% of the world's silver production was extracted here, and the mining belt was the world's most productive district as it was historically. The environmental impacts are dramatic, resulting in landscape change and the spread of heavy metals. Drug violence , cultivation and trade in this region have affected

12600-489: The Sierra Madre has long served as a refuge for the Tarahumara. However, roads and tourism have expanded, bringing opportunities for some but problems for others. Ironically, the Rarámuri themselves seldom have sought this publicity. In the 1800s, attempts were made to build a railway. Currently, this line is used by the train Chihuahua Pacífico or El Chepe to transport tourists, lured by false representations of

12768-462: The Spanish and natives of the colonies. This led to Spanish missionaries teaching Nahuatl to Amerindians living as far south as Honduras and El Salvador. During the 16th and 17th centuries, Classical Nahuatl was used as a literary language; a large corpus dating to the period remains extant. They include histories, chronicles, poetry, theatrical works, Christian canonical works, ethnographic descriptions, and administrative documents. The Spanish permitted

12936-516: The Spanish arrived in the 1500s, they called these native people the "Tarahumara". By the early 17th century, the Spanish had established mines in Tarahumara territory and made some slave raids to obtain workers for the mines. Jesuit Juan Fonte established a mission, San Pablo Balleza , at the southern end of Tarahumara territory, expanding from missionary work with the Tepehuan to the south. The Tepehuan's violent resistance to Spanish incursion in

13104-471: The Spanish. They gathered at Fariagic and then destroyed the mission of San Francisco de Borja . Two of the leaders of this attack were captured by the Spanish and executed. Shortly afterward, the Spanish established Villa de Aguilar in the heart of the upper Tarahumara country. From then on, the Tarahumara split into two groups. Those in the lower missions continued to move into the general Catholic population and largely lost their tribal identity. Those in

13272-494: The Tarahumaras’ essential protein-rich foods and are usually served fried after being boiled. Tamales and beans are a common food that the Tarahumara carry with them on travels. Wheat and fruits were introduced by missionaries and are a minor source of nutrition. The fruits grown by the Tarahumara include apples, apricots, figs, and oranges. The Tarahumaras also eat meat, but this constitutes less than 5% of their diet. Most of

13440-405: The Tarahumaras’ hunting abilities: "the Tarahumara literally run the birds to death in what is referred to as persistence hunting . Forced into a rapid series of takeoffs, without sufficient rest periods between, the heavy-bodied bird does not have the strength to fly or run away from the Tarahumara hunter." The Rarámuri religion is a mélange of Indigenous customs and Roman Catholicism . During

13608-515: The Tepehuan pattern much resembles that of surrounding groups: marriages are matters of consensual cohabitation, followed by social acknowledgment by the immediate social group, and at any time afterwards, easily severed by either party. The household unit consists of the nuclear family of parents and children, with the occasional addition of other extended relatives such as a widowed parent. The rancherías composed of adjacent households may include relatives of either parent. The married couple lives with

13776-402: The Tepehuan revolt of 1616 killed Fonte and seven other Jesuit missionaries, closing the mission for over a decade. The discovery of the mines of Parral, Chihuahua , in 1631 increased Spanish presence in Tarahumara lands, bringing more slave raids and Jesuit missionaries. Missions were established at Las Bocas, Huejotitán , San Felipe and Satevó . In 1648, the Tarahumara waged war against

13944-484: The United States has resulted in the establishment of small Nahuatl speaking communities in the United States , particularly in California, New York, Texas , New Mexico and Arizona . Nahuan languages are defined as a subgroup of Uto-Aztecan by having undergone a number of shared changes from the Uto-Aztecan protolanguage (PUA). The table below shows the phonemic inventory of Classical Nahuatl as an example of

14112-492: The United States, some linguists are warning of impending language death . At present Nahuatl is mostly spoken in rural areas by an impoverished class of indigenous subsistence agriculturists. According to the Mexican National Institute of Statistics and Geography (INEGI), 51% of Nahuatl speakers are involved in the farming sector and 6 in 10 receive no wages or less than the minimum wage. For most of

14280-494: The Uto-Aztecan language family originated in central Mexico and spread northwards at a very early date. This hypothesis and the analyses of data that it rests upon have received serious criticism. The proposed migration of speakers of the Proto-Nahuan language into the Mesoamerican region has been placed at sometime around AD 500, towards the end of the Early Classic period in Mesoamerican chronology . Before reaching

14448-622: The apellido group, and young adults of 15 years of age are recognized as adults of the group. Some feel that the shamans held ruling power in ancient Tepehuan culture. It is traditional that there be a female jefe del patio in both apellidos groups and territorial villages to preside over the affairs of female members. Music is important in Tepehuan life. Old Spanish matachines tunes, songs with Tepehuan themes sung in Tepehuan, and popular Spanish-Mexican songs are played at dances and fiestas on homemade violins , gourd rattles , ankle rattles , reed flutes , rasping sticks , and drums . Oral tradition

14616-657: The arrival of the Spanish in 1519, Nahuatl was displaced as the dominant regional language, but remained important in Nahua communities under Spanish rule. Nahuatl was documented extensively during the colonial period in Tlaxcala , Cuernavaca, Culhuacan, Coyoacan, Toluca and other locations in the Valley of Mexico and beyond. In the 1970s, scholars of Mesoamerican ethnohistory have analyzed local-level texts in Nahuatl and other indigenous languages to gain insight into cultural change in

14784-406: The beginning of the twentieth century, it was reported that cotton was grown for ceremonial purposes, but this practice has been abandoned. Heavy on tortillas, beans, cheese, and other farm products that need no irrigation, the Tepehuan diet is fortified by a good deal of gathered foods. These include roots, wild tubers, fruits, greens, and mushrooms. The constraints of the land greatly impinge both on

14952-414: The captain-general, governors administer justice and intervene in resolving conflicts between people. The other members of Ódami government also involved in the administration of justice, while prosecutors are dedicated to clean the churches and partiers, the arrangement of the altar. Each community has a ring other parties, introduced following the colonial evangelization that stewards are sponsored elected

15120-540: The church, but since there are no church weddings or confirmations, there are no other godparents. These trading ventures and most other economic matters are the exclusive domain of males. For the most part, the division of labor by gender falls along the same lines as that of the Northern Tepehuan. Men perform the heavy farm and forestry work, and women maintain the home, weaving clothing and household items from wool, cotton, and maguey fiber and participating in

15288-451: The coastline. A smaller number of speakers exists in immigrant communities in the United States. There are considerable differences among varieties, and some are not mutually intelligible . Huasteca Nahuatl , with over one million speakers, is the most-spoken variety. All varieties have been subject to varying degrees of influence from Spanish. No modern Nahuan languages are identical to Classical Nahuatl, but those spoken in and around

15456-586: The colonial era via linguistic changes, known at present as the New Philology . Several of these texts have been translated and published either in part or in their entirety. The types of documentation include censuses, especially one early set from the Cuernavaca region, town council records from Tlaxcala, as well as the testimony of Nahua individuals. As the Spanish had made alliances with Nahuatl-speaking peoples—initially from Tlaxcala , and later

15624-510: The colonial period, but their quality was highest in the initial period. The friars found that learning all the indigenous languages was impossible in practice, so they concentrated on Nahuatl. For a time, the linguistic situation in Mesoamerica remained relatively stable, but in 1696, Charles II of Spain issued a decree banning the use of any language other than Spanish throughout the Spanish Empire . In 1770, another decree, calling for

15792-437: The conquered Mexica of Tenochtitlan—Nahuatl continued spreading throughout Mesoamerica in the decades after the conquest. Spanish expeditions with thousands of Nahua soldiers marched north and south to conquer new territories. Jesuit missions in what is now northern Mexico and the southwestern United States often included a barrio of Tlaxcaltec soldiers who remained to guard the mission. For example, some fourteen years after

15960-511: The country: 49.1% below the national average. Alberto Herrera, the Mexican director of Amnesty International stated that the Indigenous people in his country have endured "permanent discrimination, exclusion, and marginalization." Mining dates to 950 AD with the Toltec and Mayan civilizations. Since the Spanish conquest, thousands of tons of mercury and lead have been released in the Mexican mining belt, which stretches from Oaxaca to Sonora in

16128-442: The curing practices with wider social dimensions. The malady that brings death is believed to be both spiritual and physical in nature, a result of sickness and sorcery. Throughout the life cycle, intervals of five are of significant symbolic importance: note the lengths of the premarriage visits of the parents (five successive days), the shaman's training period (five years), and mitotes (five days). A special five-day ceremony, which

16296-501: The dead is the village burial ground, which is commonly located in the churchyard. Today the Northern Tepehuan are closer to the Tarahumara cultural pattern than to that of the Southern Tepehuan, and relations with the Tarahumara are plainly evident. In a few communities, the two groups live together in bicultural and bilingual situations, but the precise relationship between them is unclear. The Northern Tepehuan are found in

16464-770: The dominant mestizo pattern and sampling bias. Kinship is probably reckoned bilaterally, which means that relatives on father's and mother's side of the family are counted as relatives. There are no lineages, clans, moieties, or other such descent groups. Kinship terminology is descriptive (tends to combine elementary terms) with distinctions made among each of Ego's four grandparents, mother, mother's sister, mother's brother, father, father's sister, and father's brother. These relatives are also categorized by age and sex, but in Ego's generation, cousins and siblings are not distinguished by sex or in any other manner. Except in Ego's generation, in which brother-in-law and sister-in-law are designated by

16632-568: The drug trade. Narco-trafficking weighs heavily on the Tarahumara, as the drug lords force the farmers to grow drugs instead of their own crops. Cartels have exploited the Tarahumaras' reputation as long-distance runners by forcing them into running illegal drugs into the United States. The conditions of violence that are lived urge the Raramuri population to flee from their place of origin, often intimidated by criminal groups and extraction companies both Mexican and foreign. The remote terrain of

16800-564: The eastern side of the river we find O'dam speakers; on the western side speakers of Audam. Early in the communities of Santa María de Ocotán and Xoconostle, San Francisco and Santiago de Ocotán Teneraca, in the municipality of Mezquital, Durango. The Audam in Santa María Magdalena Taxicaringa in the same municipality; Chico Milpillas San Bernardino and San Francisco de Lajas in Pueblo Nuevo, Durango; while in

16968-542: The economy and on patterns of settlement and migration. Along with the pines that support the lumber industry are banana, plum, and avocado trees that are native to the area, as well as the introduced apple and peach species. Also in the more tropical areas are found mangos and guayabo fruits. Most families keep chickens. Cattle and goats are fairly common, and an accumulation of them is a mark of wealth. Other domesticated animals include sheep, turkeys, pigs, horses, and donkeys. Hunting and fishing are less important today than in

17136-476: The elimination of the indigenous languages, did away with Classical Nahuatl as a literary language. Until the end of the Mexican War of Independence in 1821, the Spanish courts admitted Nahuatl testimony and documentation as evidence in lawsuits, with court translators rendering it in Spanish. Throughout the modern period the situation of indigenous languages has grown increasingly precarious in Mexico, and

17304-404: The end of the year cycle, the Tarahumaras play violins which are masterfully carved but not varnished. The tunes are known as matachín pieces and are danced by dancers lavishly dressed in colorful attire resembling North African garments and accompanied by rattles ( sáuraka ). During Lent they play three-holed flutes of river cane, together with drums. Traditional Rarámuri dresses displayed at

17472-411: The family of the chosen bride for five consecutive nights, and on the fifth night the girl's parents decide whether to accept or reject the offer of marriage. Formerly, the newly married husband went to work for his wife's relatives for five months. After this, the couple either went to live with his family or set up their own household. This is not the only pattern of marriage; other variations may involve

17640-406: The farming months to ensure a good crop season. These events also require either a shaman, curandero , or chanter. The job of the shaman and curandero are purely religious, as the curandero is there to diagnose and to heal the sick of the community, and chanters lead the tesgüinadas in chants and rhythms to accompany the ceremonies. Tesgüinadas is an important aspect of Tarahumara culture as it

17808-635: The federal Ley General de Derechos Lingüísticos de los Pueblos Indígenas ['General Law on the Language Rights of the Indigenous Peoples', promulgated 13 March 2003] recognizes all the country's indigenous languages, including Nahuatl, as national languages and gives indigenous people the right to use them in all spheres of public and private life. In Article 11, it grants access to compulsory intercultural bilingual education . Nonetheless, progress towards institutionalizing Nahuatl and securing linguistic rights for its speakers has been slow. Today,

17976-419: The fields—is by men. Hat making, basket weaving, and rope making are also generally men's activities. Women weave blankets and sash-belts on a horizontal loom. Ejidos are communal properties established by the Mexican constitution after the 1917 Revolution. Large estates were broken up and either indigenous or peasant residents took possession. Neighbors or interested others could apply for membership. Membership

18144-443: The fiestas and as curers. For five days there is fasting and much prayer. On the fifth night there is a grand display of ritual dancing, and, when the sun rises, the celebrants break their fast by eating food that has been set as offerings at the east end of the dance platform, on an altar dedicated to the rising sun. Mitotes are not as frequent nor as extravagant as they were in the past. Today Mitotes are held, on average, three times

18312-684: The groom appearing before a native official called an ixkai with his hands tied. After a brief invocation the man is untied, and the couple go to live at the groom's paternal home. As soon as possible, the couple construct their own home near the groom's paternal residence. People live as either nuclear or patrilineal extended families, with members added who are related through either descent or marriage. Houses and privately owned land property are ordinarily passed down from father to son. Nahuatl Nahuatl ( English: / ˈ n ɑː w ɑː t əl / NAH -wah-təl ; Nahuatl pronunciation: [ˈnaːwat͡ɬ] ), Aztec , or Mexicano

18480-442: The harvest. At a very young age, children begin to herd goats and cattle. Labor exchange occurs within extended families, and communal labor is required for certain tasks, especially during communal rituals. The household is the main unit of production and consumption—with the occasional addition of others from what appears to be an extended patrilineal family, often localized in the same ranchería, neighborhood, or village. Along with

18648-405: The hem to the knee. The traditional hat, known as bonam , is made of soyate fabric with a circular shape. There are some variations in different communities. Like traditional dress, very few people these days use the leather and three holes Susak huaraches, although in some communities use is mandatory in ceremonies as mitote. The women's dress consists of three main parts: a skirt or springcity,

18816-449: The husband's parents for about a year until the groom receives land from his father, upon which a separate dwelling is erected. The ideal model of patrilocality, however, is often modified by the acquisition of land from another part of the ejido or from the parents of the girl. Inheritance is reported by some ethnologists as patrilineal, but land and property may be passed on to daughters in the absence of male inheritors. The actual pattern

18984-493: The last population census of the 37,953 Tepehuanes, 18, 699 speak Spanish in addition to their native language and 3,573 are monolingual. You will often see cases of trilingual Tepehuáns especially in ethnic areas where some learn another indigenous language, whether frequent treatment or by joining families (marriages between Tepehuanes, Tarahumara, Mexicanero, Huichol, Cora Indians, and mestizos are given). The amalgam of Tepehuan and Catholic beliefs, ceremonies, practices, and myth

19152-531: The late 1600s and early 1700s, there was strong Jesuit mission activity, which was met by resistance. Later, when the Jesuit order was expelled, the Rarámuri were left free to interpret, modify, maintain or promulgate Catholic beliefs, symbols, and practices with little outside intervention . While native religious elements have been maintained, there are Spanish Catholic ritual elements, demonstrating "a genuine integration with vital cultural interests". The beings of most importance are: God ( Riosi ), God's wife, who

19320-421: The lifestyle of the Rarámuri, given the proximity of the people and the Sierra Madre, one of the most productive drug-growing regions on Earth. Logging is not only controlled by the Mexican government but also practiced illegally by loggers and drug lords who use the forests to grow marijuana or opium or as space for their operations. Drug cartels usually have links with logging companies that launder money earned in

19488-432: The lowlands. The dibble stick and wooden plows drawn by oxen are adjuncts to farming. A dibble stick is a sharpened pole used to punch a hole in the plowed earth or a slashand-burn plot for planting seeds. One season for cultivating is available in the highlands compared to two in the hotter lowlands. Maize fields are cultivated separately from garden plots dedicated to the other vegetables. Old World fruit trees, introduced by

19656-448: The lumber industry has made a minor contribution since about 1980. Maize, beans, and two kinds of squash are the traditionally cultivated crops and remain the dietary staples, given that the rocky mountains and the scarcity of water leave only a trifling amount of arable land and permit little diversification. Despite the importance of maize as a dietary staple, the Southern Tepehuan do not grow sufficient quantities to feed themselves. Around

19824-542: The manufacture of sandals, sleeping mats, carrying baskets, and other items useful in everyday activities. Canteens, bowls, and dippers are made from common gourds. Cooking pots are expertly made from clay. A wide variety of clothing, adornments, and other household items, such as blankets, are woven from domestic wool or sewn from purchased cloth. By Jesuit accounts, precolonial musical instruments that were played during dances and ceremonies included rasping sticks, rattles, and reed or ceramic flutes. These instruments along with

19992-405: The meats that they consume are fish, chicken, and squirrels. On ceremonial occasions, domesticated animals such as cows, sheep, and goats are killed and eaten. The Tarahumara practice persistence hunting of deer and wild turkeys by following them at a steady pace for one or two days until the animal drops from exhaustion. According to William Connors, a dietary researcher, their traditional diet

20160-428: The mines receive a slightly better wage. Forestry is an increasingly important economic factor in the region. There is little evidence of much trade and commercial exchange. Between Indians and mestizos, there was some petty trading of subsistence commodities. The household is the basic production unit, but exchange of labor (e.g., for house building or harvesting activities) accompanies beer-drinking festivals similar to

20328-410: The missionaries, are also tended near the settlements. In the highlands, there are small groves of fig, pomegranate, peach, and apple trees, and, in the hot canyon lands, there are orange and lemon trees. Gathering wild foods is still an important activity as well. Seasonal wild fruits, piñon nuts, walnuts, and edible species of acorns are collected, as is crude honey. Certain insects, reptiles, grubs, and

20496-687: The moon. Madre María (the Holy Mother) is represented by several figures, one of which is the Virgin of Guadalupe. Like other Indians in Mexico, the Southern Tepehuan celebrate the Christian holy days of Easter, the Feast of the Virgin of Guadalupe (12 December), Christmas, and village saints' days with spirited fiestas that are predominantly Mexican in character, during which the standard matachines are danced. The elote (tender maize) First Fruits Fiesta

20664-452: The most part, the family is the unit of production and consumption, but this configuration is changing. One frequent pattern is an unfortunate circle of need. During hard times, some of the maize harvest is sold, but because most families only grow enough in their gardens to feed themselves, the maize is bought back at an inflated price before the next harvest. Off-farm income usually consists of low pay for unskilled labor. Those who take jobs in

20832-484: The municipalities of Mezquital, Pueblo Nuevo, Tepehuanes, and Chinacates in the state of Durango, in the town of Huajicori in Nayarit. El Mezquital-San Pedro River divides the area forming two areas in which Tepehuanes speak a different language variant, it serves as a proper name of the group, since the name "Tepehuán" or "Tepehuanes" word of Nahuatl origin, fared imposed by other Indians and Spaniards in colonial times. On

21000-560: The municipios of Guadalupe y Calvo, Morelos, and Balleza on the southern edge of the Tarahumara country, across the Río Verde. Land is communally held in Ejidos or Comunidades , with Tepehuan holding title separately, or sometimes with mestizos. They live in groups of small named settlements, called rancherías, surrounding pueblos, or small towns that act as social and political centers. Rancherías are small and widely dispersed, consisting of

21168-407: The musical bow played on a gourd sounder, are still used to provide music during the ceremonial mitote. The drum and the violin, an instrument of Spanish origin, are added when playing corridos and other popular Mexican songs at the fiestas. Clay pipes and incense burners similar to pre-Spanish objects that have been unearthed are sometimes used by curers for their healing rituals. Although some pottery

21336-500: The national average. Nahuatl is spoken by over 1 million people, with approximately 10% of speakers being monolingual . As a whole, Nahuatl is not considered to be an endangered language; however, during the late 20th century several Nahuatl dialects became extinct. The 1990s saw radical changes in Mexican policy concerning indigenous and linguistic rights. Developments of accords in the international rights arena combined with domestic pressures (such as social and political agitation by

21504-442: The northeastern city of Saltillo was founded in 1577, a Tlaxcaltec community was resettled in a separate nearby village, San Esteban de Nueva Tlaxcala , to cultivate the land and aid colonization efforts that had stalled in the face of local hostility to the Spanish settlement. Pedro de Alvarado conquered Guatemala with the help of tens of thousands of Tlaxcaltec allies, who then settled outside of modern Antigua Guatemala . As

21672-430: The northwest. The Sierra Madre part of this belt is one of the world's most prolific gold and silver mining districts. Georgius Agricola mentioned in 1556 that mining led to deforestation , the disappearance of wildlife and watershed contamination. Large areas were deforested to exploit metal deposits. Reforms in the 1990s allowed foreign ownership and resulted in the reopening of mines and increased mining. According to

21840-429: The numbers of speakers of virtually all indigenous languages have dwindled. While the total number of Nahuatl speakers increased over the 20th century, indigenous populations have become increasingly marginalized in Mexican society. In 1895, Nahuatl was spoken by over 5% of the population. By 2000, this figure had fallen to 1.49%. Given the process of marginalization combined with the trend of migration to urban areas and to

22008-529: The occasional rattlesnake round out the choices of consumable undomesticated resources. Hunting and trapping also supplement the diet, and deer and wild turkeys are the most highly prized game. The raising of chickens and, to a lesser extent, turkeys and pigs provides additional sustenance. Livestock are a source of wealth and prestige. Horses—ridden for transportation—and burros and mules—used as pack animals—are much valued. There are many sheep and goats, which are prized for their wool and as food during fiestas. For

22176-500: The offices and loyalties of the towns and anexos are the apellido group alliances, which crosscut village boundaries. These are associations (sometimes three or four in a village) of individuals sharing the same Spanish surname. Children of the same parents often have different surnames. Apellido groups may be the remaining shells of nonlocalized patrilineal clans of antiquity. Neither church nor state influences marriages except where rancherías are located close to active missions. Marriage

22344-510: The option of adopting comunidad status in lieu of privatization. Descent and inheritance are reported as patrilateral, with exceptions made in the passing of property to daughters at times. This may not be the case, since the indigenous pattern for neighboring groups is bilateral and gender egalitarian, with male and female inheriting land bilaterally and with the spouses making homes in either or both pieces of inherited land. The reported patrilaterality, and certainly patronymy, may be influenced by

22512-471: The other for sleeping. There are variations in the construction of homes in different villages, depending on available materials. Where sawmills are accessible, lumber is used in the construction of community and residential buildings. Practically every household grows food for its own consumption on small plots. Maize, squashes, and beans are the staple crops whereas wheat, barley, potatoes, oats, and peas are also commonly grown. Tobacco and chilies are grown in

22680-461: The past. Firearms for hunting are luxuries that not many can afford. Cattle and most available wild game, such as deer, are saved for ceremonial use. The Southern Tepehuan engage in a modest amount of trade and commerce. Fruits, livestock, maize, and mescal are brought to Mexican markets for sale or trade. Household goods such as cloth, cooking utensils, and tools are procured at occasional market outings. The household division of labor by sex and age

22848-431: The paste is combined with the corn liquid and fermented for another three to four days. Partaking of the alcoholic beverage usually takes place soon after its preparation, as the tesgüino can spoil within 24 hours. Gatherings for celebrations, races, and religious ceremonies often take place with tesgüinadas, a Tarahumara-style beer festival. These gatherings take place all year round, but most happen in winter, and are

23016-400: The patient, incantations including invocation of Catholic saints, the symbolic use of the cross and images of saints, and the use of various herbs. Ritualized confession of the patient, the participation of other family members as beneficiaries of healing, and special healing mitotes, in which a large number of people are cured en masse by the spiritually charged aura of the ceremony, are some of

23184-453: The place of articulation of a following consonant. The voiceless alveolar lateral affricate [t͡ɬ] is assimilated after /l/ and pronounced [l] . Classical Nahuatl and most of the modern varieties have fairly simple phonological systems. They allow only syllables with maximally one initial and one final consonant. Consonant clusters occur only word-medially and over syllable boundaries. Some morphemes have two alternating forms: one with

23352-424: The placing of offerings of food in front of a cross, and an ample supply of tesguino , an alcoholic beverage of fermented maize sprouts. Some ceremonies are held in secret with all outsiders excluded. In one of the Ódami ritual all of the people from the community make a circle around a fire, and everyone provides tobacco for a Sacred Pipe, the people (Tepehuános and also another tribal group) that are present during

23520-673: The playing of fiddles, flutes, drums, and guitars. Logging has occurred since the end of the 1800s when the first loggers arrived. Later, the liberalization of laws in the 1990s resulted in the exhaustion of resources. In 1995, it was declared that "after hundred years of logging, only two percent (300,000 acres; 120,000 ha) of these unique forests remains", leaving one of the most biologically diverse ecosystems in North America, containing hundreds of medicinal plant, oak and pine species in danger of extinction. The Mexican Commission of Solidarity and Defense of Human Rights produced

23688-575: The possibility that other Mesoamerican languages were borrowing vocabulary from Proto-Nahuan much earlier than previously thought. In Mesoamerica the Mayan , Oto-Manguean and Mixe–Zoque languages had coexisted for millennia. This had given rise to the Mesoamerican language area . After the Nahuas migrated into the Mesoamerican cultural zone, their language likely adopted various areal traits, which included relational nouns and calques added to

23856-469: The question of whether to consider individual varieties to be languages or dialects of a single language is highly political. In the past, the branch of Uto-Aztecan to which Nahuatl belongs has been called Aztecan . From the 1990s onward, the alternative designation Nahuan has been frequently used instead, especially in Spanish-language publications. The Nahuan (Aztecan) branch of Uto-Aztecan

24024-571: The region from the north continued into the Postclassic period . The Mexica were among the latest groups to arrive in the Valley of Mexico; they settled on an island in the Lake Texcoco , subjugated the surrounding tribes, and ultimately an empire named Tenochtitlan . Mexica political and linguistic influence ultimately extended into Central America, and Nahuatl became a lingua franca among merchants and elites in Mesoamerica, such as with

24192-475: The resistance of the Tarahumara to evangelization, Historia de la tercera rebelión tarahumara . By 1753, the Jesuits turned over the lower Tarahumara missions to secular priests, and in 1767 the Jesuits were expelled from Spanish territories. Most missions in Tarahumara country ceased to operate or were turned over to Franciscans . Despite devoted and enthusiastic efforts, the Franciscans could not match

24360-531: The ritual smoke from the Sacred Pipe. The Sacred Pipe was/is to make treaties with other tribes, preparing for war, or to please the gods. The Tepehuan have accepted Catholicism while maintaining aspects of their original religious precepts, an example of what anthropologists call "compartmentalism." This means that the two religions are practiced separately at different times of the year, with different rituals, and for different purposes. Catholics are served by

24528-413: The same term, affinal kinship terms are descriptive. Ego's children are distinguished by sex but not by relative age. Terms of reference and terms of address differ. Elder brother, for example, is addressed with a special term of respect. In other cases, Spanish personal names are used. Kinship terms are not affected by the sex of the speaker. Godparents ( padrinos ) are selected when children are baptized in

24696-662: The scheme of a Central grouping and two Peripheral groups, and Lastra confirmed this notion, differing in some details. Canger & Dakin (1985) demonstrated a basic split between Eastern and Western branches of Nahuan, considered to reflect the oldest division of the proto-Nahuan speech community. Canger originally considered the central dialect area to be an innovative subarea within the Western branch, but in 2011, she suggested that it arose as an urban koiné language with features from both Western and Eastern dialect areas. Canger (1988) tentatively included dialects of La Huasteca in

24864-421: The separate dwellings of four or five families. Houses in the tierra templada are constructed of timber in small clusters on the great mesas. In the tierra caliente they are made of stone-and-mud mortar and are usually located along the streams that lead down into the canyons. Each Comunidad is a territorial and political unit. At the center of a Comunidad is a main town that is the religious-political center for

25032-523: The so-called sukristo (from Spanish Jesucristo ) and their daughters, the Santi . These beings have a direct link with the physical world through Catholic iconography, crucifixes, and saints’ medallions, respectively. Although Riablo aligns with the devil, the Rarámuri do not believe in a being that embodies Evil wholly. Instead it is tainted through its ties with the Chabochi (non-Rarámuri). The Devil

25200-457: The social events between the neighboring Tarahumara people. Tesgüinada events include rain fiestas, harvest ceremonies, curing fiestas, Guadalupe Fiesta, Holy Week , races, and Sunday gatherings. Some of these events take place during and after communal activities, for example when neighbors help one another's families with their fields or build large structures like granaries, houses, and corrals. The harvest and rain ceremonies take place during

25368-473: The soul departs to live in the sky. The church cemetery is the usual place of burial . A coherent description of the Tepehuan conception of the afterlife has not yet been recorded. When illness strikes, anyone in the family of the afflicted may petition the supernatural through prayer, but more serious conditions require the efforts of shaman curers. These individuals are endowed with the gift of healing, may be of either sex but are usually male, and specialize in

25536-497: The southeastern, 10,600, and the southwestern, 8,700. The following groups of Tepehuán live in Mexico today: Ódami , meaning “People of the Mountains” "We The People" or "People of This Land", live in southern Chihuahua . Tepehuans means mountain people. Ódami use the term obhai to refer to mestizos or foreigners. The Tepehuan government is composed of a master general, several governors, six alternates, captains, sergeants, corporals, officers of justice, and prosecutors. Along with

25704-670: The states of Puebla , Veracruz , Hidalgo , San Luis Potosí , and Guerrero . Significant populations are also found in the State of Mexico , Morelos , and the Federal District , with smaller communities in Michoacán and Durango . Nahuatl became extinct in the states of Jalisco and Colima during the 20th century. As a result of internal migration within the country, Nahuatl speaking communities exist in all states in Mexico. The modern influx of Mexican workers and families into

25872-490: The surrounding anexos (named villages) and isolated rancherías belonging to the Comunidad. A ranchería consists of clustered houses surrounded by widely scattered small farm plots. The towns act as central foci for government, social, and religious rituals and are official headquarters for holding elections and discussing matters affecting the Comunidad. In addition to a town's public and administrative buildings, there are also

26040-755: The term General Aztec has been adopted by linguists to refer to the languages of the Aztecan branch excluding the Pochutec language . Speakers of Nahuatl generally refer to their language as either Mexicano or with a cognate derived from mācēhualli , the Nahuatl word for 'commoner'. One example of the latter is the Nahuatl spoken in Tetelcingo , Morelos, whose speakers call their language mösiehuali . The Pipil people of El Salvador refer to their language as Nāwat . The Nahuas of Durango call their language Mexicanero . Speakers of Nahuatl of

26208-436: The tesguinadas of the Tarahumara. The great variation in elevation (from 600 meters at the deepest point in the vast Mezquital Canyon to 3,250 meters at the crown of Cerro Gordo) produces a great variation in plants and wildlife. The choices of cultivable crops are extremely limited because of the lack of water and topsoil; another determinant is the rugged terrain cut by two deep rivers, which flow southward through Nayarit into

26376-464: The total Nahuatl speaking population, at 24.2% and 22.6%, respectively. For most other states the percentage of monolinguals among the speakers is less than 5%. This means that in most states more than 95% of the Nahuatl speaking population are bilingual in Spanish. According to one study, how often Nahuatl is used is linked to community well-being, partly because it is tied to positive emotions. The largest concentrations of Nahuatl speakers are found in

26544-467: The town of Huajicori, Nayarit, the community of San Andrés Milpillas Grande is located. Then, the language of this group is the Southern Tepehuan with two linguistic variants, O'dam (or Tepehuán Southeast ) and Audam (or Tepehuán south - west). The Census of Population and Housing, INEGI, 2005, reports a total of 21,720 speakers of "Southern Tepehuán" (different from Northern Tepehuán) over 5 years, of which 17,499 also speak Spanish. According to figures from

26712-400: The treatment of specific infirmities. Well-known curers are often consulted by mestizo neighbors. A young person who is called to be a shaman will train for five years as an apprentice to an older shaman. During this time he learns ritual prayers and makes an ascetic retreat of seclusion for one month each year, nourished only by plain tortillas, water, meditation, and prayer. Treatment entails

26880-455: The two groups working together on occasion. The fiestas consist of ritual activities surrounding defense and ultimate destruction of the figure of Judas and groups of participants called fariseos who engage in sham battles . There are also ceremonies led by the shaman to ask for good crops, to show reverence for the dead, and to petition for the physical well-being of both people and animals. The festivities are lively affairs with much dancing,

27048-444: The upper areas went to war under the leadership of Tepóraca and others, driving the Jesuits and Spanish settlers from the area. The Jesuits returned in the 1670s and ultimately baptized thousands of Tarahumara, but these people have retained a separate identity. Tepóraca was executed by the Spanish in 1690. From 1696 to 1698, the Tarahumara again waged war against the Spanish, but were defeated. An important 1691 Jesuit report concerned

27216-460: The verb is marked for subject , patient , object , and indirect object: ni- I- mits- you- teː- someone- tla- something- makiː give Tarahumara The Rarámuri or Tarahumara are a group of Indigenous people of the Americas living in the state of Chihuahua in Mexico. They are renowned for their form of prayer that involves running for extended periods of time. Originally inhabitants of much of Chihuahua,

27384-523: The vocabulary, and a distinctly Mesoamerican grammatical construction for indicating possession. A language which was the ancestor of Pochutec split from Proto-Nahuan (or Proto-Aztecan) possibly as early as AD 400, arriving in Mesoamerica a few centuries earlier than the bulk of Nahuan speakers. Some Nahuan groups migrated south along the Central American isthmus, reaching as far as Nicaragua. The critically endangered Pipil language of El Salvador

27552-516: The voiced consonants are devoiced in word-final position and in consonant clusters: /j/ devoices to a palato-alveolar sibilant /ʃ/ , /w/ devoices to a glottal fricative [h] or to a labialized velar approximant [ʍ] , and /l/ devoices to a fricative [ɬ] . In some dialects, the first consonant in almost any consonant cluster becomes [h] . Some dialects have productive lenition of voiceless consonants into their voiced counterparts between vowels. The nasals are normally assimilated to

27720-473: The world. The names of several countries, Mexico, Guatemala and possibly Nicaragua , derive from Nahuatl. As a language label, the term Nahuatl encompasses a group of closely related languages or divergent dialects within the Nahuan branch of the Uto-Aztecan language family. The Mexican Instituto Nacional de Lenguas Indígenas (Indigenous Languages Institute) recognizes 30 individual varieties within

27888-403: Was found to be linked to their low incidence of diseases such as Type 2 Diabetes. However, the Tarahumaras' health is transitioning in regions where processed goods have begun to replace their traditional staples. Tesgüino is a fermented drink made year round from sprouted corn. Sometimes it is also made with still-green stalks, fruits of certain cactuses, shrubs, wheat, and trees when corn

28056-452: Was presumed by scholars during the 19th and early 20th centuries that Teotihuacan had been founded by Nahuatl-speakers of, but later linguistic and archaeological research tended to disconfirm this view. Instead, the timing of the Nahuatl influx was seen to coincide more closely with Teotihuacan's fall than its rise, and other candidates such as Totonacan identified as more likely. In the late 20th century, epigraphical evidence has suggested

28224-548: Was published in 1547—3 years before the first grammar in French, and 39 years before the first one in English. By 1645, four more had been published, authored respectively by Alonso de Molina (1571), Antonio del Rincón (1595), Diego de Galdo Guzmán (1642), and Horacio Carochi (1645). Carochi's is today considered the most important colonial-era grammar of Nahuatl. Carochi has been particularly important for scholars working in

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