Misplaced Pages

#753246

89-399: Tlaltenango , Mexican toponym, may mean: Tlaltenango de Sánchez Román , Zacatecas Tlaltenango, Puebla Tlaltenango, Morelos [REDACTED] Topics referred to by the same term This disambiguation page lists articles about distinct geographical locations with the same name. If an internal link led you here, you may wish to change

178-605: A Spaniard, with a mestizo woman who was the wife of a Tlaxcaltec. We also know that the Bobadilla, trustees of Tepechitlán, were mestizos, since the first trustee, Pedro de Bobadilla married and had offspring with an indigenous woman. The local indigenous population was the main supply of labor for the salt mines in Santa Maria y El Peñol Blanco in the early 17th century. The town and its surrounding wooded mountains were also key suppliers of wood fiber used for construction of

267-476: 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,

356-414: 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

445-578: 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

534-402: 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,

623-413: 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

712-526: 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

801-513: 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

890-413: 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

979-881: 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)

SECTION 10

#1732776845754

1068-514: 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

1157-469: 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

1246-568: 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

1335-554: 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

1424-455: Is bordered on the north by the municipalities of Momax and General Joaquin Amaro , to east by the municipalities of Huanusco and Jalpa , to the south by the municipalities of municipality of Tepechitlán and to the west by Atolinga Municipality . According to the 2005 Census, the municipality of Tlaltenango de Sánchez Román had a population of 21,636 inhabitants. Of these, 14,520 lived in

1513-553: 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

1602-417: 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

1691-424: 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

1780-433: 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,

1869-426: 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

SECTION 20

#1732776845754

1958-423: 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

2047-596: 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

2136-441: 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

2225-545: 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

2314-414: Is unlikely that these individuals were able to exercise their rights over the indigenous populations during the 16th century, given that the successive rebellions would have made it difficult. However, with the end of war, Spaniards began arriving and settling among the newly pacified indigenous inhabitants of the region. In 1550, the town of Tlaltenango had 132 houses, in which lived 626 persons. By 1561,

2403-507: 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

2492-707: 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,

2581-593: The Spanish must have tormented the inhabitants of Tlaltenango and its surrounding area. So great was the anguish that in 1531, from the mountains near El Teúl , they launched an attack against the Spanish who were attempting to build a town named the Town of the Holy Spirit of Guadalajara near what is now Nochistlán . The Town of Guadalajara was left in ruins and the Spanish had to make another three attempts before

2670-413: The tributary population (adult males) reached 379. In 1570, the tributary population had reached 1,000 individuals and there were 20 Spaniards living in the town of Tlaltenango. The valley had more than 8,000 inhabitants. Such a rapid increase in population indicates a great inflow of migrants into the region during that time. Three years later, most certainly due to disease and war, the population of

2759-473: 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

Tlaltenango - Misplaced Pages Continue

2848-468: 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

2937-515: 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

3026-806: The Tepehuan territory is in the Valley of Guadiana in Durango , but they eventually expanded into southern Chihuahua , eastern Sinaloa , and northern Jalisco , Nayarit , and Zacatecas . By the time of the Spanish conquest of the Aztec Empire , Tepehuan lands spanned a large territory along the Sierra Madre Occidental . Tepehuán groups are divided into the Ódami (Northern Tepehuán), Audam (Southwestern Tepehuán), and O'dam (Southeastern Tepehuán), each with their own language, culture, and beliefs. Tepehuán , alternately Tepeguán , derives from

3115-707: The Viceroy used the power of the Royal Treasury to dissitribute clothing, tools and food to the Chichimecs in return for their pacification and recognition of the Spanish Crown. In addition, he recruited hundreds of Tlaxcaltec families to move and live among the Chichimecs so as to convert them to the Catholic faith and to a sedentary lifestyle by teaching them agricultural methods. Needless to say, at

3204-622: 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

3293-406: 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

3382-414: 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

3471-540: 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

3560-442: 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

3649-560: 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

Tlaltenango - Misplaced Pages Continue

3738-770: 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

3827-564: 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

3916-542: 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

4005-483: The end of the 16th century there were very few Spaniards that lived in the vicinity of Tlaltenango. In the decade of 1540, probably after the Mixtón War, the towns of the valley were entrusted as encomiendas to a number of Spaniards. The town of Tlaltenango was entrusted to Toribio de Bolaños, Tepechitlán to Pedro de Bobadilla , a soldier of Nuño Beltrán de Guzmán, and El Teúl was an encomineda of Juan Delgado. It

4094-411: 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

4183-419: 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

4272-443: 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

4361-608: The frontier towns of Jerez and Colotlán . The jurisdiction of Tlaltenango included at least three sawmill and charcoal plants in the 17th century. On July 18, 2008, there was a massive flash flood, killing 3, and affecting 15,000 of the town's people. Tepehuan The Tepehuán are an indigenous people of Mexico . They live in Northwestern, Western, and some parts of North-Central Mexico. The indigenous Tepehuán language has three branches: Northern Tepehuan , Southeastern Tepehuan , Southwestern Tepehuan . The heart of

4450-442: 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

4539-405: 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,

SECTION 50

#1732776845754

4628-449: 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

4717-493: 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

4806-413: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Tlaltenango&oldid=933211775 " Category : Place name disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Tlaltenango de S%C3%A1nchez Rom%C3%A1n Tlaltenango

4895-432: 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

4984-448: 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

5073-542: 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

5162-428: 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

5251-410: 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

5340-740: 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

5429-452: 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

SECTION 60

#1732776845754

5518-413: The municipal seat and the remainder lived in surrounding rural communities. In 2000, there were 7,223 economically active individuals in the municipality. The largest sector of employment was agriculture in husbandry, which employed 19.1% of the economically active population, followed by wholesale and retail, which employed 16.8% and manufacturing, which employed 11.9%. In 1530, the Valley of Tlaltenango

5607-484: 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

5696-560: 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

5785-407: 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

5874-529: The number of Spaniards in the Valley was high enough for the indigenous inhabitants to complain about the damages caused to their farms by the steer and horses of the Spaniards. Racial mixing between the Spanish and Amerindians of the region existed in those early years. The documented complaints of the indigenous inhabitants include the extramarital affairs of Diego González and Diego López, both Spaniards, with Indian women and those of Juan de Miramontes, also

5963-529: 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

6052-500: 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

6141-510: 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

6230-471: 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

6319-461: 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

6408-400: 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

6497-424: 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

6586-520: The region suffered the consequences of war nevertheless due to the chaos all around it. For having submitted to the Spanish Crown, The Caxcan towns of the area around Tlaltenango suffered attacks from the north launched by their former allies, the Zacatecs. The war only came to an end when the Viceroy Luís de Velasco decided to purchase peace with the Chichimecs. As part of the peace offering,

6675-531: 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

6764-413: 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

6853-421: 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

6942-473: 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

7031-498: 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

7120-490: 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

7209-436: 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

7298-587: The town finally survived in its present location (the Atemajac Valley ) where it was built in 1542. In 1541, the Caxcans took up arms against the Spanish once again, with their Tepehuan , Zacatec and Guachichil allies. From the Sierra del Mixtón, which is today known as Sierra de Morones , the indigenous allies of the region attacked the Spanish. The Mixtón War lasted less than two years, but peace

7387-500: The town had decreased to only 380 tributaries. By 1584, the population had still not recovered, as there were just over 3,000 inhabitants, nearly all indigenous. These inhabitants were nourished by the corn , chili and beans that they would sow in their farms along the Tlaltenango River, by peaches , quinces , figs and cactus pears that grew in the valley and by chickens and turkeys that they raised. By 1616,

7476-467: 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

7565-400: 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

7654-455: 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,

7743-511: The west, transited Nuño Beltrán de Guzmán and his soldiers, leaving, according to the historian Peter Gerhard , “a path of corpses and destroyed houses and crops, impressing surviving males into service and leaving women and children to starve.” Frame 56 of the Lienzo de Tlaxcala describes a battle in which the Caxcans of “Tlaltenapa” defended their lands against the Spanish and their Tlaxcaltec allies. The memories of this first encounter with

7832-464: Was inhabited by the indigenous Caxcans who farmed the land on the river banks and certainly enjoyed the abundance of flora and fauna of the mountain ranges that surrounded the valley. The meaning of the word Tlaltenango in the Caxcan language (land surrounded by walls) alludes to the mountainous landscape of the valley. Between these walls, the Sierra del Mixtón to the east and the Sierra de Tepeque to

7921-430: Was not long-lived. In 1550, the seeds of war sprouted once again with the great Chichimeca War , a war fought by a great number of Chichimec ethnic groups (Chichimec was a pejorative term used by civilized ethnic groups of the south to describe the nomadic ethnic groups of the north). This war lasted almost forty years. While it seems that the residents of the Valley of Tlaltenango did not participate in this rebellion,

#753246