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Las mariposas han sido representadas como parte del simbolismo mesoamericano prehispánico y posthispánico. Algunos investigadores han estudiado esas representaciones desde la clasificación taxonómica. El objetivo de esta investigación fue sistematizar la diversidad taxonómica de lepidópteros mesoamericanos proporcionada por fuentes históricas. Para ello, i) se realizó una revisión sistematizada de las especies de mariposas reportadas en la literatura, ii) se incluyó una revisión de la nomenclatura actual de las especies, iii) se sugirió un cambio/corrección de la identificación de un taxón. En general, se obtuvo un listado taxonómico de doce lepidópteros en estado adulto y nueve lepidópteros en estado larvario con base en las fuentes de información prehispánicas y posthispánicas. Se sugirió un cambio/corrección de Acentrocneme kallari Scudder, 1875 (Aegiale hesperiaris Walker, 1856) a Scyphophorus acupunctatus Gyllenhal, 1838, basado en conocimientos biológicos, lingüísticos y etnológicos vinculados a la especie propuesta. Este estudio da cuenta del nacimiento de la lepidopterología en la región neotropical., Butterflies have been represented as part of prehispanic and posthispanic Mesoamerican symbolism. Some researchers have studied those representations into a taxonomic classification point of view. The aim of this research was to systematize the taxonomic diversity of Mesoamerican lepidopterans provided by historical sources. For that, i) a systematized review of butterflies’ species reported in literature was performed, ii) a review of current nomenclature of the species was undertaken, and iii) a change/correction of one-taxon identification was suggested. Overall, a taxonomic list of twelve lepidopterans in adult stage and nine lepidopterans in larvae stage was obtained based on prehisphanic and posthispanic sources of information. It was suggested a change/correction from Acentrocneme kallari Scudder, 1875 (Aegiale hesperiaris Walker, 1856) to Scyphophorus acupunctatus Gyllenhal, 1838 based on biological, linguistic and ethnological knowledge linked to the proposed species. This study accounts of the birth of lepidopterology in the neotropical region.

Background and Aims: Zamia, with 86 species, is the most diverse Neotropical cycad genus. In Mexico, 18 species occur, of which 15 are endemics. These taxa are distributed from sea level to 1200 m a.s.l. Recently, the phenology of Zamia in wild populations from southern Veracruz and Tabasco was studied to evaluate the morphological patterns of reproductive structures. While these records have been considered as Z. loddigesii, a species with a wide distribution along the Gulf of Mexico, different populations do possess morphological differences. Based on these data, we reevaluated the synonymy of Z. lawsoniana, which was described in 1884 and synonymized with Z. loddigesii in 1995.Methods: Botanical material was collected from three populations in Tabasco, ten in Veracruz and two in Oaxaca previously considered part of Z. loddigesii. Reproductive structures were measured at maturity in habitat. Populations were visited during 2022 and 2023 to record reproductive phenology. Herbarium specimens of Zamia lawsoniana and morphologically similar species (Z. loddigesii, Z. spartea and Z. stenophyllidia) were exam-ined. A morphological description and an illustration for Z. lawsoniana were prepared. In addition, an identification key that included related species in terms of morphology, geography and phylogenetics was made.Key results: Zamia lawsoniana is removed from synonymy and some taxonomic clarifications are made. In this context, we provide a complete description of pollen strobili, including the microsporophylls, range of vegetative morphological variation, and a botanical illustration. Additionally, the ovulate strobilus is described for the first time and a preliminary conservation status is proposed.Conclusions: Based on morphological evidence of reproductive structures and vegetative characters, we propose the reestablishment of Zamia lawsoniana and its removal from synonymy with Z. loddigesii.

Over two dozen cave shrines are known from the Mimbres Mogollon region, more than have been reported from any other cultural region in the United States Southwest and Northwest Mexico (SW/NW). Despite some variation, the archaeological record of these sites is remarkably consistent and readily allows for their identification as shrines due to the presence of ethnographically recognizable offertory materials such as prayer sticks (pahos), cane cigarettes, and painted wood objects (“tablitas”). It remains difficult to determine, however, whether this phenomenon represents a stronger interest in cave ritual among the Mimbres or is simply the product of more thorough cave survey in that region, especially the work of Harriet and C. Burton Cosgrove in the 1920s and Walter Hough in 1905. Neighboring regions show related patterns but fewer cave shrines. A synthesis of available data, including the few available 14C dates, suggests that cave ritual did indeed reach unprecedented levels during the Mimbres Classic (ca. 1000–1130 CE). Herein I synthesize a wide range of data in order to place Mimbres cave ritual in its spatial and temporal context. Available evidence suggests that this intensification in cave ritual was driven simultaneously by population expansion, and by social, political, and environmental factors.

The Mayan peasants of the Yucatan Peninsula who still plant the traditional milpa practi-ce a series of ritual activities that are considered necessary to ensure the success of their crops. Among them there is a conception of maize plants as human persons where there is an evident anthropomorphization of the cereal and, therefore, it is feasible that interspecies relationships can be established with non-human beings such as maize. Following an eth-nographic approach in Mayan communities that are located on the border between Yucatan and Quintana Roo, in addition to a bibliographic review on the subject and various analyzes of Mayan iconography, this article proposes that the planting of the traditional Mayan milpa supposes an activity of ritual matrimonial alliance between the farmer and his parcel, which are conceived as a beautiful maiden with whom the farmer will have corn children that will be the little maize plants. Thus, the milpa appears as a second non-human wife, in addition to the sower’s human wife, where it is vital to safeguard the ritual prescriptions of sexual abstinence for those who seek to plant a milp., Los campesinos mayas de la Península de Yucatán quienes aún siembran la milpa tradicional practican una serie de actividades rituales que son consideradas necesarias para asegurar el éxito de sus cosechas. Entre ellos existe una concepción de las plantas del maíz como per-sonas humanas donde hay una evidente antropomorfización del cereal y, por ende, es viable que se puedan establecer relaciones inter-especies con seres no humanos como el maíz. A raíz de un acercamiento etnográfico en comunidades mayas que se ubican en la frontera entre Yucatán y Quintana Roo, además de una revisión bibliográfica en la materia y de di-versos análisis a la iconografía maya, en este artículo se propone que la siembra de la milpa maya tradicional supone una actividad de alianza matrimonial ritual ente el campesino y su parcela, la cual es concebida como una hermosa doncella con quien el campesino tendrá hijos maíz que serán las mismas cosechas. De forma que la milpa aparece como una segunda esposa no humana, además de la esposa humana del sembrador, donde resulta vital resguar-dar las prescripciones rituales de la abstinencia sexual para quien busca sembrar una milpa.

[EN] This research is part of a much broader work, which emerges as a concern about the creative process that involves menstruation as a research topic, as a creative material, and as part of artistic creation. Over time, menstrual blood has been attributed to a variety of cultural interpretations and both positive and negative connotations, depending on the culture and territory. Although it is still taboo today to show menstrual blood as a waste and label it dirty, there are many artists and researchers who for years have approached, explored, and shaped the issue from different perspectives: political, activism, emotional, ritual, and as a way to reconnect with ancestry. This research focuses on the study of the representation of the pre-colonial imaginary of Maya and Nahua culture around menstruation and as part of the creative process. From the analysis of these representations and linked to the works of several artists, I developed a fabric that encompasses different branches such as anthropology, artistic research, archaeology, feminisms, decolonial studies, sexualities, and dissident bodies., [ES] La presente investigación, forma parte de un trabajo mucho más amplio, que surge como una inquietud en torno al proceso creativo que implica la menstruación como tema de investigación, como material creativo y parte de la creación artística. A la sangre menstrual a través del tiempo se le han adjudicado una variedad de interpretaciones culturales y tanto connotaciones positivas como negativas, dependiendo de la cultura y el territorio. Si bien en la actualidad continúa siendo tabú evidenciar la sangre menstrual al considerarla un desecho y tildarla de sucia, existen muchísimas artistas e investigadoras que desde hace años han abordado, explorado y plasmado el tema desde distintas perspectivas: política, activismo, emocional, ritual y como forma para reconectar con la ancestralidad. Esta investigación se enfoca además en el estudio de la representación del imaginario precolonial de la cultura maya y nahua en torno a la menstruación y como parte del proceso creativo. A partir del análisis de estas representaciones y ligado a las obras de una serie de artistas, elaboré un tejido que abarca distintas ramas como la antropología, la investigación artística, la arqueología, los feminismos, estudios decoloniales, las sexualidades y cuerpos disidentes.

[EN] This research is part of a much broader work, which emerges as a concern about the creative process that involves menstruation as a research topic, as a creative material, and as part of artistic creation. Over time, menstrual blood has been attributed to a variety of cultural interpretations and both positive and negative connotations, depending on the culture and territory. Although it is still taboo today to show menstrual blood as a waste and label it dirty, there are many artists and researchers who for years have approached, explored, and shaped the issue from different perspectives: political, activism, emotional, ritual, and as a way to reconnect with ancestry. This research focuses on the study of the representation of the pre-colonial imaginary of Maya and Nahua culture around menstruation and as part of the creative process. From the analysis of these representations and linked to the works of several artists, I developed a fabric that encompasses different branches such as anthropology, artistic research, archaeology, feminisms, decolonial studies, sexualities, and dissident bodies., [ES] La presente investigación, forma parte de un trabajo mucho más amplio, que surge como una inquietud en torno al proceso creativo que implica la menstruación como tema de investigación, como material creativo y parte de la creación artística. A la sangre menstrual a través del tiempo se le han adjudicado una variedad de interpretaciones culturales y tanto connotaciones positivas como negativas, dependiendo de la cultura y el territorio. Si bien en la actualidad continúa siendo tabú evidenciar la sangre menstrual al considerarla un desecho y tildarla de sucia, existen muchísimas artistas e investigadoras que desde hace años han abordado, explorado y plasmado el tema desde distintas perspectivas: política, activismo, emocional, ritual y como forma para reconectar con la ancestralidad. Esta investigación se enfoca además en el estudio de la representación del imaginario precolonial de la cultura maya y nahua en torno a la menstruación y como parte del proceso creativo. A partir del análisis de estas representaciones y ligado a las obras de una serie de artistas, elaboré un tejido que abarca distintas ramas como la antropología, la investigación artística, la arqueología, los feminismos, estudios decoloniales, las sexualidades y cuerpos disidentes.

[EN] This research is part of a much broader work, which emerges as a concern about the creative process that involves menstruation as a research topic, as a creative material, and as part of artistic creation. Over time, menstrual blood has been attributed to a variety of cultural interpretations and both positive and negative connotations, depending on the culture and territory. Although it is still taboo today to show menstrual blood as a waste and label it dirty, there are many artists and researchers who for years have approached, explored, and shaped the issue from different perspectives: political, activism, emotional, ritual, and as a way to reconnect with ancestry. This research focuses on the study of the representation of the pre-colonial imaginary of Maya and Nahua culture around menstruation and as part of the creative process. From the analysis of these representations and linked to the works of several artists, I developed a fabric that encompasses different branches such as anthropology, artistic research, archaeology, feminisms, decolonial studies, sexualities, and dissident bodies., [ES] La presente investigación, forma parte de un trabajo mucho más amplio, que surge como una inquietud en torno al proceso creativo que implica la menstruación como tema de investigación, como material creativo y parte de la creación artística. A la sangre menstrual a través del tiempo se le han adjudicado una variedad de interpretaciones culturales y tanto connotaciones positivas como negativas, dependiendo de la cultura y el territorio. Si bien en la actualidad continúa siendo tabú evidenciar la sangre menstrual al considerarla un desecho y tildarla de sucia, existen muchísimas artistas e investigadoras que desde hace años han abordado, explorado y plasmado el tema desde distintas perspectivas: política, activismo, emocional, ritual y como forma para reconectar con la ancestralidad. Esta investigación se enfoca además en el estudio de la representación del imaginario precolonial de la cultura maya y nahua en torno a la menstruación y como parte del proceso creativo. A partir del análisis de estas representaciones y ligado a las obras de una serie de artistas, elaboré un tejido que abarca distintas ramas como la antropología, la investigación artística, la arqueología, los feminismos, estudios decoloniales, las sexualidades y cuerpos disidentes.

[EN] This research is part of a much broader work, which emerges as a concern about the creative process that involves menstruation as a research topic, as a creative material, and as part of artistic creation. Over time, menstrual blood has been attributed to a variety of cultural interpretations and both positive and negative connotations, depending on the culture and territory. Although it is still taboo today to show menstrual blood as a waste and label it dirty, there are many artists and researchers who for years have approached, explored, and shaped the issue from different perspectives: political, activism, emotional, ritual, and as a way to reconnect with ancestry. This research focuses on the study of the representation of the pre-colonial imaginary of Maya and Nahua culture around menstruation and as part of the creative process. From the analysis of these representations and linked to the works of several artists, I developed a fabric that encompasses different branches such as anthropology, artistic research, archaeology, feminisms, decolonial studies, sexualities, and dissident bodies., [ES] La presente investigación, forma parte de un trabajo mucho más amplio, que surge como una inquietud en torno al proceso creativo que implica la menstruación como tema de investigación, como material creativo y parte de la creación artística. A la sangre menstrual a través del tiempo se le han adjudicado una variedad de interpretaciones culturales y tanto connotaciones positivas como negativas, dependiendo de la cultura y el territorio. Si bien en la actualidad continúa siendo tabú evidenciar la sangre menstrual al considerarla un desecho y tildarla de sucia, existen muchísimas artistas e investigadoras que desde hace años han abordado, explorado y plasmado el tema desde distintas perspectivas: política, activismo, emocional, ritual y como forma para reconectar con la ancestralidad. Esta investigación se enfoca además en el estudio de la representación del imaginario precolonial de la cultura maya y nahua en torno a la menstruación y como parte del proceso creativo. A partir del análisis de estas representaciones y ligado a las obras de una serie de artistas, elaboré un tejido que abarca distintas ramas como la antropología, la investigación artística, la arqueología, los feminismos, estudios decoloniales, las sexualidades y cuerpos disidentes.

Partimos aquí de una síntesis de la estructura político-territorial de la cultura prehispánica del área central mesoamericana comúnmente conocida como azteca en vísperas de la conquista española, para así acercarnos al estudio de la sociedad colonial temprana. La cultura hispana no se instaló en un territorio desierto ni implantó su dominio arrasando las sociedades indígenas, sino que en buena medida permitió una amplia continuidad de las estructuras preexistentes, lo cual, sin duda, constituye la razón profunda del éxito de la empresa colonial novohispana. Presentamos una serie de términos sociopolíticos propios de la sociedad azteca (_altepetl, calpulli, tlatocayotl_), así como los conceptos de dominación hegemónica y de malentendido recíproco de identidad, que han permitido una comprensión mucho más profunda de la sociedad indígena, antes y después de la conquista española. Finalmente, aplicamos nuestra perspectiva de análisis al caso de Azcapotzalco durante periodo colonial temprano., Depto. de Historia de América y Medieval y Ciencias Historiográficas, Fac. de Geografía e Historia, TRUE, pub

Cassava (Manihot esculenta Crantz.) is a plant native to the Amazon, which has spread as an economically important crop to other tropical regions. In Mexico it is grown in different regions, especially in the southeast of the country, where the root and, to a lesser extent, the foliage, is consumed by the population. In the state of Campeche there is a wide variety of cultivars or varieties, although food consumption is relatively low. It remains a potentially relevant species for agrifood security in the face of climate change. In order to expand the information on the productive yield of cassava, fresh roots were harvested and weighed, as well as the dry flour obtained from 16 accessions from the germplasm bank of the Instituto Tecnológico de Chiná, in Campeche, which had been established in an area with soil identified as ferric luvisol or k`an kab in the Mayan classification. Non-parametric Kruskal-Wallis analysis of variance and Mann-Whitney rank test were performed to categorize yields. There are statistical differences among the different germplasms. The accessions yielded between 0.13 and 5.87 kg/plant, with a mean of 2.59 kg/plant, representing root biomass yields between 1.3 and 58.7 t/ha, and an average of 25.9 t/ha, in planting frames of 1 plant/m2 (10000 plants/ha). The dry meal obtained from these ranged from 0.1 to 6.4 t/ha. This may constitute a preliminary evidence that the germplasm collected in the bank is composed of phenotypes or even potential varieties, which respond differently, and some even outstandingly, to the environment, making possible subsequent processes of selection and inclusion of the best cultivars in local production systems., Resumen La yuca o mandioca (Manihot esculenta Crantz.), es una planta originaria de la Amazonía, que se ha extendido como cultivo de importancia económica a otras regiones tropicales. En México se cultiva en distintas regiones, destacando el sureste del país, donde la raíz y, en menor proporción el follaje, es consumido por la población. En el estado de Campeche se tiene una amplia variedad de cultivares o variedades, aunque el consumo alimenticio es relativamente bajo. Permanece como una especie potencialmente relevante para la seguridad agroalimentaria ante el cambio climático. Con el propósito de ampliar la información sobre el rendimiento productivo de la yuca se cosecharon y pesaron las raíces frescas, así como de la harina seca obtenida a partir de 16 accesiones del banco de germoplasma del Instituto Tecnológico de Chiná, en Campeche, que habían sido establecidas en un área con suelo identificado como luvisol férrico o k`an kab en la clasificación Maya. Se realizó análisis de varianza no paramétrica de Kruskal-Wallis y prueba de rangos de Mann-Whitney para categorizar los rendimientos. Hay diferencias estadísticas entre los distintos germoplasmas. Las accesiones rindieron entre 0.13 y 5.87 kg/planta, con media en 2.59 kg/planta, que representan rendimientos de biomasa de raíces entre 1.3 y 58.7 t/ha, y un promedio de 25.9 t/ha, en marcos de siembra de 1 planta/m2 (10000 plantas/ha). La harina seca obtenida de estas fluctuó entre 0.1 y 6.4 t/ha. Esto puede constituir una evidencia preliminar de que el germoplasma reunido en el banco está integrado por fenotipos o incluso potenciales variedades, que responden de manera distinta y algunas incluso sobresaliente, al ambiente, posibilitando procesos posteriores de selección e inclusión de los mejores cultivares en los sistemas de producción locales.

Despite the mounting evidence that suggests The Aztatlán tradition in West Mexico was a major cosmopolitan region during the Postclassic period (AD 900-1521) with connections to the rest of what is now Mexico, archaeologists have characterized items in West Mexico as culturally distinct from the rest of Mesoamerica. Recently, endogenous, and exogenous material culture has been interpreted as movement and exchange of goods and ideas between subregions and surrounding areas, all of which mention physical contact and trade were involved between Aztatlán and elsewhere. This has included interacting with areas as far as the U.S. Southwest, as well as in Southeastern Mexico, through long-distance economic exchanges. Current macroregional population models for this geographic region have focused on these material exchanges. However, the question of geneflow between these regions that accompanied the trade routes has not been addressed. Genetic information from skeletal remains disinterred during excavations in the 1950s offers insights on determining population dynamics and regional connections. This thesis discusses the first use of mtDNA analyses and genetic biological sex estimations of the West Mexico skeletal remains to assess the factors that shape this genetic variation within the Aztatlán Core Region. This research has obtained all permissions necessary from the Mexican government and museum housing the human remains and highlights the benefits of international collaboration.

The purpose of this paper is to review and critique, from the historiographical perspective, the way in which the concepts of Chichimeca and Mesoamerica have influenced the creation of the history of Mexico’s northern groups, not only in the New Spain period, but also today in academia. To this end, the first section will examine the vision that the Nahuas had about the Chichimeca, a conception that changed radically and to the detriment of the socio-political categories: barbarian, savage, brought by the Spanish. Later, we will see that the categories used by academics: Mesoamerican-sedentary-farmer, versus non-Mesoamerican-nomad-hunter-gatherer, face the same problems as those of the European vision. Thus, it will be evident that knowledge about indigenous societies in northern Mexico has been generated based on an invention, a construct and a myth., O objetivo deste artigo é analisar e fazer uma crítica, a partir da historiografia, a forma como os conceitos “Chichimeca” e “Mesoamérica” influenciaram na construção da história dos grupos setentrionais do atual México, não somente no período da Nova Espanha, mas também, no campo acadêmico até o atual século XXI. Para isso, na primeira parte será revisada a visão que os nahuas tinham dos chichimecas, concepção que mudou radicalmente e em detrimento deles com as categorias sociopolíticas trazidas pelos espanhóis: bárbaro e selvagem. Num segundo momento analisaremos que as categorias empregadas pelos acadêmicos: Mesoamérica-agricultor-sedentário, versus o não- Mesoamericano: nômade-caçador-coletor, enfrentam os mesmos problemas da visão europeia. Assim, será evidente que o conhecimento sobre a história das populações indígenas do norte do México foi produzido a partir de uma invenção, uma construção e um mito., El objetivo del presente texto es revisar y hacer una crítica, desde la historiografía, a la manera en que han influido los conceptos «Chichimeca» y «Mesoamérica» en la creación de la historia de los grupos norteños de México, no solo en el periodo novohispano sino también en el ámbito académico. Para dicho propósito se examinará en el primer apartado, la visión que tenían los nahuas de lo chichimeca, concepción que cambió radicalmente, y en su detrimento, con las categorías sociopolíticas traídas por los españoles: bárbaro y salvaje. En un segundo momento veremos que las categorías utilizadas por académicos: Mesoaméricasedentario-agricultor, versus lo no mesoamericano: nómada-cazador-recolector, enfrentan los mismos problemas que los de la visión europea. Así, se evidenciará que el conocimiento sobre la historia de las sociedades indígenas del norte de México se ha generado con base en una invención, un constructo y un mito.

The paper examines the use of important themes from the Nahua prehispanic tradition—the story of legendary Toltec monarch-priest Ce Acatl Topiltzin—as well as the huehuetlahtolli speeches, in a vision which the Franciscan friar Jerónimo de Mendieta (1525-1604) unfolds in his work „Historia eclesiástica indiana”. The monk’s approach is compared with the writings of other colonial ecclesiastic authors. Mendieta and Sahagún take advantage of certain substantive analogies between the native religion and the European classical and Christian themes in order to create a new colonial narrative about the Nahuan past and the contemporary realities of the indigenous people. Although Mendieta does not employ such complex and elaborate references to Graeco-Roman mythology as Sahagún, the author of „Historia ecclesiástica” formulates his vision in a similar fashion, taking the themes in question out of the native context and using the story of Ce Acatl as well as the huehuetlahtolli speeches to demonstrate the ancient provenance of the Nahua civilization and show that their immanent values are comparable with Christian ones., The aim of this paper is to identify and define how elements of the native Mesoamerican Nahuan beliefs are described in „Historia eclesiástica indiana”, the chronicle written by Spanish Franciscan friar Jerónimo de Mendieta (1525-1604). The Catholic monk exploited numerous components of the Nahuan religious system, while this paper focuses on Mendieta’s rendering of the legendary character of Ce Acatl Topiltzin Quetzalcoatl, Toltec priest-emperor as well as on the native speeches huehuetlahtolli, delivered by Nahuan parents to their children. The ecclesiastical historian uses the aforementioned themes to unfold his own ideas and narrative about the past and colonial reality of the Nahua people. Mendieta’s writings are compared with fragments of an encyclopaedia by the Franciscan Bernardino de Sahagún (1499-1590), „Historia general de las cosas de Nueva España”, the key source to studying religion and culture of the precolonial societies in Central Mexico. The paper also draws on the accounts of other colonial authors, such as Motolinia, Olmos and Durán.

This work studies five manuscripts from the colonial period that are preserved in the National Library of Mexico. Firstly, it explores the concept of codex and its application in the Mesoamerican context, with the interest of locating the proposed documentary grouping criteria based on the remanence of indigenous record systems. Then comes the presentation of each of the copies that constitute the corpus, which includes a brief historical context as well as a select example of some of its graphic characteristics. Finally, the spatio-temporal location of the copies in the history of Mexican written culture is shown, and it concludes with some thoughts on the corpus addressed and the indigenous scriptural and iconographic manifestations in the colonial period. In this way, the purpose of the article is focused on presenting and describing five manuscripts as members of the corpus of Nahua codices held in the National Library of Mexico., En este artículo se abordan cinco manuscritos del periodo colonial que se conservan en la Biblioteca Nacional de México. Para comenzar, el texto explora el concepto de códice y su aplicación en el ámbito mesoamericano, con el interés de ubicar el criterio de agrupación documental propuesto basado en la remanencia de sistemas de registro indígena. A continuación se realiza la presentación de cada uno de los ejemplares que conforman el corpus, en la que se incluye un breve contexto histórico así como un ejemplo selecto de alguna de sus características gráficas. Finalmente, se muestra la ubicación espacio-temporal de los ejemplares en la historia de la cultura escrita mexicana, y se concluye con algunas reflexiones en torno al corpus abordado y las manifestaciones escriturarias e iconográficas indígenas en el periodo colonial. De esta manera, el propósito del artículo se concentra en presentar y describir los cinco manuscritos como integrantes del corpus de códices nahuas resguardados por la Biblioteca Nacional de México.

Pointing with the chin is a practice attested worldwide: it is an effective and highly recognizable device for re-orienting the attention of the addressee. For the chin point to be observed, the addressee must attend carefully to the movements of the sender’s head. This demand comes into conflict with the politeness norms of many cultures, since these often require conversationalists to avoid meeting the gaze of their interlocutor, and can require them to look away from their interlocutor’s face and head. In this paper we explore how the chin point is successfully used in just such a culture, among the Chatino indigenous group of Oaxaca, Mexico. We analyze interactions between multiple dyads of Chatino speakers, examining how senders invite visual attention to the pointing gesture, and how addressees signal that attention, while both participants avoid stretches of mutual gaze. We find that in the Chatino context, the senior (or higher-status) party to the conversation is highly consistent in training their gaze away from their interlocutor. This allows their interlocutor to give visual attention to their face without the risk of meeting the gaze of a higher-status sender, and facilitates close attention to head movements including the chin point.

In the historical context of pre-Hispanic and colonial civilizations, cocoa is presented as an element of great versatility, playing a role not only as a source of elite food or drink, but also as a means of exchange in commercial transactions. The central objective of this study is to carefully examine cocoa as currency in pre-Hispanic and colonial times, with the purpose of understanding its functions, meanings and how it evolved over time. This methodology includes a careful selection of primary sources that document the use of cocoa as currency. Subsequently, cocoa is placed in its historical and economic context to conduct a comparative analysis between both periods. This comparison reveals patterns of continuity and change in its use as a medium of exchange, demonstrating its ability to adapt over time. Although the limitations of primary sources introduce challenges, the findings of this study highlight the relevance of cocoa in pre-Columbian civilizations, influencing cultural, religious, social, and economic aspects. The qualities of cocoa made it an ideal currency, and its persistence after the conquest reflects its roots and adaptability in changing environments, evidencing fundamental social structures and cultural values., En el contexto histórico de las civilizaciones prehispánicas y coloniales, el cacao se presenta como un elemento de gran versatilidad, desempeñando un papel no solo como fuente de alimento o bebida de élite, sino también como un medio de intercambio en las transacciones comerciales. El objetivo central de este estudio es examinar con detenimiento el cacao como moneda en las épocas prehispánica y colonial, con el propósito de comprender sus funciones, significados y cómo evolucionó a lo largo del tiempo. La metodología comprende una cuidadosa selección de fuentes primarias que documentan el uso del cacao como moneda. Posteriormente, se sitúa al cacao en su contexto histórico y económico para llevar a cabo un análisis comparativo entre ambos periodos. Esta comparación revela patrones de continuidad y cambio en su utilización como medio de intercambio, demostrando su capacidad de adaptación a lo largo del tiempo. Aunque las limitaciones de las fuentes primarias introducen desafíos, los hallazgos de este estudio resaltan la relevancia del cacao en las civilizaciones precolombinas, influyendo en aspectos culturales, religiosos, sociales y económicos. Las cualidades del cacao lo convirtieron en una moneda idónea, y su persistencia tras la conquista refleja su arraigo y adaptabilidad en entornos cambiantes, evidenciando estructuras sociales y valores culturales fundamentales.

Beginnig with Paoli’s description of relations between word, consensus and community in the Tseltal community assemblies, this article aims to redescribe what creates the zapatista word and what relations it heads. In order to do so, an ethnographic perspective regarding the word’s materiality will be detailed. This exercise will cover the latter’s potentiality in terms of two creational stories: the Popol Vuh of the Ki'che' Mayan and La historia del aire de la noche, by Viejo Antonio, published in one of the Zapatista National Liberation Army’s communiqués. From there, we will analyze how the Tsotsil notion of person is compatible with an Amerindian political philosophy, constituting the fundamental impulse of Zapatista autonomy. Body-community as concept will describe the consensus effect and guide the ethnography of the Tsotsil and zapatista assemblies., Partindo das relações descritas por Paoli entre palavra, consenso e comunidade no contexto das assembleias comunitárias tseltal, o interesse deste artigo é redescrever o quê cria a palavra zapatista e quais relações ela encaminha. Para isso, se detalhará uma perspectiva etnográfica a respeito da materialidade da palavra. Este exercício percorrerá a potência desta última em termos de dois relatos de criação: o Popol Vuh dos maias ki’che’ e La historia del aire de la noche, do Velho Antônio, dado a conhecer em um dos comunicados do Exército Zapatista de Liberação Nacional. A partir daí, esmiuçaremos o modo em que a noção de pessoa tsotsil se compatibiliza a uma filosofia política ameríndia, constituindo o impulso de fundo da autonomia zapatista. Corpo-comunidade é o conceito que usaremos para descrever o efeito do consenso e que guiará a etnografia das assembleias tsotsil e zapatistas.

The writing system used by the Aztec state is characterized not only by a familiar combination of logograms and phonograms, but also by the skilful -and playful- use of non-formal visual and graphic games to reinforce, enhance or add (and even alter) the meaning of a sign or combination of signs. Examples of the different types of mechanisms used for these purposes are presented in the article., El sistema de escritura empleado por el Estado azteca se caracteriza no solo por una combinación familiar de logogramas y fonogramas, sino también por el uso hábil -y lúdico- de juegos visuales y gráficos no formales para reforzar, mejorar o añadir (e incluso alterar) el significado de un signo o combinación de signos. En el artículo se exponen ejemplos de los distintos tipos de mecanismos usados para estos fines.

The relationship between imagery and oral enunciation is a debated theme in Mesoamerican studies, where most of the discussion has centered on Postclassic and colonial codices. To expand the chronological depth of this kind of studies, the present article discusses some Teotihuacan paintings in order to identify possible structural correspondences between images and linguistic enunciations. After briefly reviewing the scholarly debate carried out so far, the article will discuss a Teotihuacan “graphic compound of meaning” (as defined by Mikulska) known as four element group, apparently an antecedent of similar Postclassic graphic compounds which correspond to well-known diphrasisms in indigenous languages such as Nahuatl. The second study case discussed herein is a detail of a mural painting form Tepantitla (Teotihuacan) which shows a strict thematic and structural analogy with part of a Nahuatl chant recorded in Bernardino de Sahagún’s Psalmodia Christiana. The two examples suggest that Teotihuacan visual expressions can be conceived as antecedents of parallelistic expressions –both visual and oral– which enjoyed a wide diffusion in later epochs of Mesoamerican history., La relación entre expresiones pictóricas y correspondientes enunciaciones orales es un tema ampliamente debatido en los estudios mesoamericanos, en donde la discusión se ha centrado mayoritariamente sobre los códices posclásicos y coloniales. Buscando profundizar el horizonte cronológico de este tipo de estudios, el presente artículo discute algunas pinturas murales teotihuacanas con el objetivo de identificar posibles correspondencias estructurales entre imágenes y enunciaciones lingüísticas. Después de introducir la discusión hasta la fecha llevada a cabo sobre el problema de la relación imagen-enunciación oral, se comenta un “conjunto gráfico de significado” (así como definido por Mikulska 2015) teotihuacano, conocido como four element group, que parece ser un antecedente de análogos conjuntos gráficos posclásicos que tienen una correspondencia con difrasismos conocidos en lenguas indígenas como el náhuatl. El segundo caso de estudio comentado a continuación es un detalle de una pintura mural de Tepantitla (Teotihuacan) la cual demuestra una estrecha correspondencia – no solo temática sino que estructural – con parte de un canto náhuatl registrado en la Psalmodia Christiana (1583) de Bernardino de Sahagún. Los dos ejemplos sugieren que en las expresiones visuales teotihuacanas se pueden individuar los antecedentes de formas expresivas paralelísticas – tanto visuales como orales – que tuvieron un importante desarrollo en las sucesivas épocas de la historia mesoamericana.

In this article, we reflect about the current state of the studies of Mesoamerican’s graphic communication systems, and specifically the Nahua system. From a summary of the most important proposals along the last two centuries, we reflect about which have had some continuity and which have been discarded. Based on it, we can see that many researchers continue discussing about aspects that were already presented more than a century ago and they still using very similar arguments. In addition, we will show that most of the studies have been focused primarily on the glottographic part of the system. Meanwhile, the semasiographic content had been relegated, although various works begin to show in the last decades the importance of the interrelation between both parts of the register. In brief, it is possible that we are at a turning point in research and, by this reason it is necessary a historiographic reflection., Para poder introducirnos en el estado actual sobre la interpretación de los sistemas de registro mesoamericanos, y en concreto del nahua, es necesario contemplar desde una perspectiva historiográfica cómo hemos llegado hasta la situación actual. Para ello, en el presente trabajo realizamos un breve recorrido por las propuestas que se han planteado, cuáles han tenido cierta continuidad y cuáles se han desechado. De este modo, podremos ver que actualmente muchos investigadores continúan discutiendo sobre aspectos que ya estaban presentes hace más de un siglo, empleando en muchas ocasiones argumentos muy similares. Asimismo, mostraremos que la mayor parte de los estudios se han centrado fundamentalmente en la parte glotográfica del sistema. Mientras, el contenido semasiográfico había quedado relegado hasta las últimas décadas, cuando diversos trabajos han comenzado a mostrar la importancia de la interrelación entre ambas partes del registro. Por todo ello, es posible que nos encontremos en un punto de inflexión en las investigaciones y es necesaria la reflexión historiográfica.

In this advance of the taxonomic revision of the genus Quararibea (Malvaceae), a new species known only from the cloud forests of the region of Ngabe-Buglé, in the Central Cordillera of Panama, is described. Its morphology and distribution are compared and commented to those of Quararibea santaritensis, Q. yunckeri, Q. cryptantha, Q. nigrescens and other species from Central and South America, here considered related. A key to identify the commented species and a list of their revised collections is also provided., En este avance de la revisión taxonómica del género Quararibea (Malvaceae), se describe una especie nueva, conocida solo de los bosques de niebla de la Comarca de Ngabe-Buglé, en la Cordillera Central de Panamá. Se compara y comenta su morfología y distribución con las de Quararibea santaritensis, Q. yunckeri, Q. cryptantha, Q. nigrescens y otras especies de Centro y Sudamérica, aquí consideradas afines. Se incluye una clave para identificar las especies comentadas y una relación de las colecciones revisadas de estas especies.

This visual text represents some of the content from the article, Women, Childbirth, and the Sticky Tamales: Nahua Rhetoric and Worldview in the Glyphic Codex Borgia, by Felicia Lopez. Through the use of comic book conventions, readers are guided through the decipherment of logographic writing from Central Mexico and, in the process, are shown how colonization has limited our contemporary understanding of ancient Indigenous people. By offering reinterpretations of glyphs that reveal the cultural knowledge of women, this guided reading of a codex image paints a picture of Aztecs and other Indigenous people as intelligent, complex, and inventors of their own unique writing systems.

The objective of this article is to analyze climate migration from Mesoamerica, integrating systemic factors of poverty, pandemic, environmental disasters, survival dilemma, insecurity, and violence within a gender perspective. Climate disasters have increased systemic risks and generated cascading processes due to weak governmental policies of prevention, mitigation and adaptation. In addition, U.S. anti-migrant policies, border militarization, and organized crime have increased regional violence, forcing poor people to migrate within caravans. During these journeys, women through their support have achieved greater equity, justice and empowerment in highly adverse conditions. These learnings have generated recognition and more inclusive cultural norms that were demanded even when the migrants were repatriated to their countries, where they have promoted a care economy. They were able to adapt to climate disasters and participate in local politics, where they have promoted sustainable productive practices that have improved the economy and equity in their society. They are overcoming extreme poverty and violent-discriminatory patriarchal patterns by improving their family economy and protecting the community from increasingly more severe climate impacts. JEL Classification: Z10., Migraciones inducidas por el clima en Mesoamérica con perspectiva de género El objetivo es analizar la migración climática desde Mesoamérica, integrando factores sistémicos de pobreza, pandemia, desastres ambientales, dilema de supervivencia, inseguridad y violencia dentro de una perspectiva de género. Desastres climáticos han aumentado los riesgos sistémicos y generado procesos en cascada por insuficientes políticas gubernamentales de prevención, mitigación y adaptación. Adicionalmente, políticas norteamericanas anti-migrantes, una militarización de las fronteras y el crimen organizado han aumentado la violencia regional, forzando a personas pobres a emigrar dentro de caravanas. Durante estos trayectos, las mujeres, por sus apoyos, han alcanzado mayor equidad, justicia y capacitación en condiciones altamente adversas. Estos aprendizajes han generado reconocimiento y normas culturales más incluyentes, que fueron aplicados aun cuando los migrantes fueron repatriados hacia sus países, donde han promovido una economía del cuidado. Esta permitió adaptarse a desastres climáticos y participar en la política local, donde se han promovido prácticas productivas sustentables que han mejorado la economía e igualdad en la sociedad. Están superado pobreza extrema y patrones patriarcales violento-discriminatorios al mejorar la economía familiar y proteger a la comunidad ante impactos climáticos crecientemente más severos.

Mesoamerica is characterized by the diversity of ecosystems, where there is a great natural wealth but also an importantcultural diversity. The historical relationship between such a diverse nature and numerous native peoples favored the se-lection and domestication of a considerable number of spe-cies with multiple uses, especially food plants. The plants that are a basic part of the Mesoamerican diet and that have posi-tioned themselves in the world diet stand out, such as corn, beans, pumpkin or chili; but also various fruit trees that have been part of our food culture. This article focuses on the Mexi-can plum (Spondias purpurea), a native fruit of the Mesoame-rican dry tropics with ecological, historical, cultural and eco- nomic importance, which represents a promising tree in diver-sified rural production., Mesoamérica se caracteriza por la diversidad de ecosistemas, donde existe una gran riqueza natural, pero también una importante diversidad cultural. La relación histórica entre una naturaleza tan diversa y numerosos pueblos originarios favoreció la selección y domesticación de un considerable número de especies con múltiples usos, especialmente plantas alimentarias. Destacan las que forman parte básica de la dieta mesoamericana y que se han posicionado en la alimentación mundial, como el maíz, el frijol, la calabaza o el chile; pero también diversos árboles frutales que han sido parte de nuestra cultura alimentaria. El presente artículo se enfoca en la ciruela mexicana (Spondias purpurea), frutal nativo del trópico seco mesoamericano con importancia ecológica, histórica, cultural y económica, que representa un árbol promisorio en la producción rural diversificada.

This is a review of two exhibition proposals on Tlatelolco, Mexico, developed for the 500 years of the fall of the last bastion of Tenochtitlan during the Spanish conquest: Xaltilolli. Espacio de Artes, Memorias y Resistencias, at the Centro Cultural Universitario Tlatelolco (ccut), and Bienal Tlatelolca, at the Central de Maquetas. The text presents the contents and objectives of both and reflects on their particularities. It problematizes the concept of original peoples and discusses artistic production as a tool for analysis and linkage to a territory., Reseña de dos propuestas expositivas sobre Tlatelolco desarrolladas a propósito de los 500 años de la caída del último baluarte de Tenochtitlan en la conquista española: Xaltilolli. Espacio de Artes, Memorias y Resistencias, en el Centro Cultural Universitario Tlatelolco (ccut), y Bienal Tlatelolca, en Central de Maquetas. El texto presenta los contenidos y objetivos de ambas y reflexiona sobre sus particularidades. Problematiza el concepto de pueblos originarios y discute sobre la producción artística como herramienta de análisis y vinculación con un territorio.

In recent years, the dominant model of Eurasian Neolithic domestication has been transformed. Such explains the origin of dozens of specific animal lineages through artificial selection processes, which we use until today. The current vision recognizes a biocultural diversity, integrating the different local processes of management and breeding of animal species. Therefore, the domestication process includes biological, geographical, and cultural dimensions, which are present in all chronological stages of human groups, including ongoing times.The turkeys, identified as the genus Meleagris, are a group of American endemic pheasants, comprising two species: the ocellated turkey (M. ocellata) and the Northern or wild turkey (M. gallopavo). Over the previous ten years, this last species had a renewed research process mainly on genetics and other issues. The results indicate a relationship with early human groups in America that includes symbolic and diverse practical purposes, two events of species management in the continent, as well as changes in geographical areas due to cultural practices. However, some questions are still arising interest: How early is the association of wild turkey with human cultures, and if the presence of wild turkeys in Central Mexico is a natural or cultural effect. This article makes a brief review on the subject., En años recientes se ha transformado el modelo dominante de la domesticación neolítica en Eurasia, este explica el origen de decenas de linajes específicos de fauna mediante procesos de selección artificial, que utilizamos hasta el presente. La visión actual reconoce la diversidad biocultural, al integrar los distintos procesos locales de manejo y crianza de especies animales. La domesticación es, entonces, un proceso que incluye las dimensiones biológicas, geográficas y culturales, y que se manifiesta en todas las etapas cronológicas de los grupos humanos, incluida la actual. Los guajolotes o pavos, identificados como el género Meleagris, son un grupo de faisanes endémicos americanos, que comprende dos especies: el guajolote ocelado (M. ocellata) y el guajolote norteño o silvestre (M. gallopavo). Durante los diez años anteriores, esta última especie tuvo un renovado proceso de investigación, principalmente en genética y otros temas. Los resultados muestran una relación con los primeros grupos humanos en América que incluye propósitos simbólicos y prácticos diversos; dos eventos del manejo de la especie en el continente, así como cambios en las áreas geográficas debido a la influencia cultural. Sin embargo, algunas preguntas siguen siendo de interés: ¿Qué tan temprana es la asociación del pavo silvestre con las culturas humanas?, y ¿si la presencia de pavos silvestres en el centro de México es natural o un efecto cultural? Este artículo hace una breve revisión del tema.

At the present, the phenomenon of animal domestication is considered as an adaptive process of the population of some species to anthropogenic environments, as a product of the decrease in endocrine activity, especially of adrenaline, and stimulated by less competition and predation. In the case of Mesoamerica, two cases studied through archaeozoology, and stable isotopes are presented and analyzed, the results allow them to be located as protodomestic organisms that entered this process due to their progressive adaptation to the environment of the Mesoamerican cultivation system, the milpa. According to the bases of this new domestication model, a list of species is proposed that, through their adaptation to the milpa environment, reached a domestic and protodomestic status., En el presente se considera al fenómeno de domesticación animal como un proceso adaptativo de las poblaciones de algunas especies a los ámbitos antropógenos, producto de la disminución de la actividad endocrina, especialmente de la adrenalina, y estimulado por la menor competencia y depredación. Para el caso de Mesoamérica se presentan y analizan dos casos estudiados a través de la arqueozoología e isótopos estables cuyos resultados permiten ubicarlos como organismos protodomésticos que entraron a este proceso por su adaptación progresiva al ambiente del sistema de cultivo mesoamericano, la milpa. De acuerdo con las bases de este nuevo modelo de domesticación se propone una lista de especies que mediante su adaptación al ambiente “milpa”, llegaron hasta la condición de protodomésticas y domésticas.

En este avance de la revisión taxonómica del género Quararibea (Malvaceae), se describe una especie nueva, conocida solo de los bosques de niebla de la Comarca de Ngabe-Buglé, en la Cordillera Central de Panamá. Se compara y comenta su morfología y distribución con las de Quararibea santaritensis, Q. yunckeriQ. cryptantha, Q. nigrescens y otras especies de Centro y Sudamérica, aquí consideradas afines. Se incluye una clave para identificar las especies comentadas y una relación de las colecciones revisadas de estas especies., En este avance de la revisión taxonómica del género Quararibea (Malvaceae), se describe una especie nueva, conocida solo de los bosques de niebla de la Comarca de Ngabe-Buglé, en la Cordillera Central de Panamá. Se compara y comenta su morfología y distribución con las de Quararibea santaritensis, Q. yunckeriQ. cryptantha, Q. nigrescens y otras especies de Centro y Sudamérica, aquí consideradas afines. Se incluye una clave para identificar las especies comentadas y una relación de las colecciones revisadas de estas especies.

The relationship between imagery and oral enunciation is a debated theme in Mesoamerican studies, where most of the discussion has centered on Postclassic and colonial codices. To expand the chronological depth of this kind of studies, the present article discusses some Teotihuacan paintings in order to identify possible structural correspondences between images and linguistic enunciations. After briefly reviewing the scholarly debate carried out so far, the article will discuss a Teotihuacan “graphic compound of meaning” (as defined by Mikulska) known as four element group, apparently an antecedent of similar Postclassic graphic compounds which correspond to well-known diphrasisms in indigenous languages such as Nahuatl. The second study case discussed herein is a detail of a mural painting form Tepantitla (Teotihuacan) which shows a strict thematic and structural analogy with part of a Nahuatl chant recorded in Bernardino de Sahagún’s Psalmodia Christiana. The two examples suggest that Teotihuacan visual expressions can be conceived as antecedents of parallelistic expressions –both visual and oral– which enjoyed a wide diffusion in later epochs of Mesoamerican history., La relación entre expresiones pictóricas y correspondientes enunciaciones orales es un tema ampliamente debatido en los estudios mesoamericanos, en donde la discusión se ha centrado mayoritariamente sobre los códices posclásicos y coloniales. Buscando profundizar el horizonte cronológico de este tipo de estudios, el presente artículo discute algunas pinturas murales teotihuacanas con el objetivo de identificar posibles correspondencias estructurales entre imágenes y enunciaciones lingüísticas. Después de introducir la discusión hasta la fecha llevada a cabo sobre el problema de la relación imagen-enunciación oral, se comenta un “conjunto gráfico de significado” (así como definido por Mikulska 2015) teotihuacano, conocido como four element group, que parece ser un antecedente de análogos conjuntos gráficos posclásicos que tienen una correspondencia con difrasismos conocidos en lenguas indígenas como el náhuatl. El segundo caso de estudio comentado a continuación es un detalle de una pintura mural de Tepantitla (Teotihuacan) la cual demuestra una estrecha correspondencia – no solo temática sino que estructural – con parte de un canto náhuatl registrado en la Psalmodia Christiana (1583) de Bernardino de Sahagún. Los dos ejemplos sugieren que en las expresiones visuales teotihuacanas se pueden individuar los antecedentes de formas expresivas paralelísticas – tanto visuales como orales – que tuvieron un importante desarrollo en las sucesivas épocas de la historia mesoamericana.

In this article, we reflect about the current state of the studies of Mesoamerican’s graphic communication systems, and specifically the Nahua system. From a summary of the most important proposals along the last two centuries, we reflect about which have had some continuity and which have been discarded. Based on it, we can see that many researchers continue discussing about aspects that were already presented more than a century ago and they still using very similar arguments. In addition, we will show that most of the studies have been focused primarily on the glottographic part of the system. Meanwhile, the semasiographic content had been relegated, although various works begin to show in the last decades the importance of the interrelation between both parts of the register. In brief, it is possible that we are at a turning point in research and, by this reason it is necessary a historiographic reflection., Para poder introducirnos en el estado actual sobre la interpretación de los sistemas de registro mesoamericanos, y en concreto del nahua, es necesario contemplar desde una perspectiva historiográfica cómo hemos llegado hasta la situación actual. Para ello, en el presente trabajo realizamos un breve recorrido por las propuestas que se han planteado, cuáles han tenido cierta continuidad y cuáles se han desechado. De este modo, podremos ver que actualmente muchos investigadores continúan discutiendo sobre aspectos que ya estaban presentes hace más de un siglo, empleando en muchas ocasiones argumentos muy similares. Asimismo, mostraremos que la mayor parte de los estudios se han centrado fundamentalmente en la parte glotográfica del sistema. Mientras, el contenido semasiográfico había quedado relegado hasta las últimas décadas, cuando diversos trabajos han comenzado a mostrar la importancia de la interrelación entre ambas partes del registro. Por todo ello, es posible que nos encontremos en un punto de inflexión en las investigaciones y es necesaria la reflexión historiográfica.

The writing system used by the Aztec state is characterized not only by a familiar combination of logograms and phonograms, but also by the skilful -and playful- use of non-formal visual and graphic games to reinforce, enhance or add (and even alter) the meaning of a sign or combination of signs. Examples of the different types of mechanisms used for these purposes are presented in the article., El sistema de escritura empleado por el Estado azteca se caracteriza no solo por una combinación familiar de logogramas y fonogramas, sino también por el uso hábil -y lúdico- de juegos visuales y gráficos no formales para reforzar, mejorar o añadir (e incluso alterar) el significado de un signo o combinación de signos. En el artículo se exponen ejemplos de los distintos tipos de mecanismos usados para estos fines.

At the present, the phenomenon of animal domestication is considered as an adaptive process of the population of some species to anthropogenic environments, as a product of the decrease in endocrine activity, especially of adrenaline, and stimulated by less competition and predation. In the case of Mesoamerica, two cases studied through archaeozoology, and stable isotopes are presented and analyzed, the results allow them to be located as protodomestic organisms that entered this process due to their progressive adaptation to the environment of the Mesoamerican cultivation system, the milpa. According to the bases of this new domestication model, a list of species is proposed that, through their adaptation to the milpa environment, reached a domestic and protodomestic status., En el presente se considera al fenómeno de domesticación animal como un proceso adaptativo de las poblaciones de algunas especies a los ámbitos antropógenos, producto de la disminución de la actividad endocrina, especialmente de la adrenalina, y estimulado por la menor competencia y depredación. Para el caso de Mesoamérica se presentan y analizan dos casos estudiados a través de la arqueozoología e isótopos estables cuyos resultados permiten ubicarlos como organismos protodomésticos que entraron a este proceso por su adaptación progresiva al ambiente del sistema de cultivo mesoamericano, la milpa. De acuerdo con las bases de este nuevo modelo de domesticación se propone una lista de especies que mediante su adaptación al ambiente “milpa”, llegaron hasta la condición de protodomésticas y domésticas.

In recent years, the dominant model of Eurasian Neolithic domestication has been transformed. Such explains the origin of dozens of specific animal lineages through artificial selection processes, which we use until today. The current vision recognizes a biocultural diversity, integrating the different local processes of management and breeding of animal species. Therefore, the domestication process includes biological, geographical, and cultural dimensions, which are present in all chronological stages of human groups, including ongoing times.The turkeys, identified as the genus Meleagris, are a group of American endemic pheasants, comprising two species: the ocellated turkey (M. ocellata) and the Northern or wild turkey (M. gallopavo). Over the previous ten years, this last species had a renewed research process mainly on genetics and other issues. The results indicate a relationship with early human groups in America that includes symbolic and diverse practical purposes, two events of species management in the continent, as well as changes in geographical areas due to cultural practices. However, some questions are still arising interest: How early is the association of wild turkey with human cultures, and if the presence of wild turkeys in Central Mexico is a natural or cultural effect. This article makes a brief review on the subject., En años recientes se ha transformado el modelo dominante de la domesticación neolítica en Eurasia, este explica el origen de decenas de linajes específicos de fauna mediante procesos de selección artificial, que utilizamos hasta el presente. La visión actual reconoce la diversidad biocultural, al integrar los distintos procesos locales de manejo y crianza de especies animales. La domesticación es, entonces, un proceso que incluye las dimensiones biológicas, geográficas y culturales, y que se manifiesta en todas las etapas cronológicas de los grupos humanos, incluida la actual. Los guajolotes o pavos, identificados como el género Meleagris, son un grupo de faisanes endémicos americanos, que comprende dos especies: el guajolote ocelado (M. ocellata) y el guajolote norteño o silvestre (M. gallopavo). Durante los diez años anteriores, esta última especie tuvo un renovado proceso de investigación, principalmente en genética y otros temas. Los resultados muestran una relación con los primeros grupos humanos en América que incluye propósitos simbólicos y prácticos diversos; dos eventos del manejo de la especie en el continente, así como cambios en las áreas geográficas debido a la influencia cultural. Sin embargo, algunas preguntas siguen siendo de interés: ¿Qué tan temprana es la asociación del pavo silvestre con las culturas humanas?, y ¿si la presencia de pavos silvestres en el centro de México es natural o un efecto cultural? Este artículo hace una breve revisión del tema.

This article examines large-scale spatial and temporal patterns in the agricultural demographic transition (ADT) of Mesoamerica and southwestern North America (“the Southwest”). An analysis of published settlement and subsistence data suggests that the prolonged ADTs of these regions involved two successive eras of rapid population growth. Although both periods of growth were fueled by the introduction or development of more productive domesticates, they had distinctive demographic and social consequences. The first phase of the ADT occurred only in a scattering of favorable regions, between 1900 and 1000 BC in Mesoamerica and 1200 BC–AD 400 in the Southwest. Its demographic consequences were modest because it was underwritten by still rather unproductive maize. During this phase, increased population was confined mainly to a few agricultural heartlands, whereas surrounding regions remained sparsely populated. The second phase of the ADT was more dramatic in the spatial scale of its impact. This “high productivity” phase unfolded between 1000 and 200 BC in Mesoamerica and AD 500–1300 in the Southwest, and it was fueled by more productive maize varieties and improving agricultural technologies. It was accompanied by sweeping social, economic, and political changes in both regions.

Paso de la Amada, an archaeological site in the Soconusco region of the Pacific coast of Mexico, was among the earliest sedentary, ceramic-using villages of Mesoamerica. With an occupation that extended across 140 ha in 1600 BC, it was also one of the largest communities of its era. First settled around 1900 BC, the site was abandoned 600 years later during what appears to have been a period of local political turmoil. The decline of Paso de la Amada corresponded with a rupture in local traditions of material culture and local adoption of the Early Olmec style. Stylistically, the material culture of Paso de la Amada corresponds predominantly to the pre-Olmec Mokaya tradition.Excavations at the site have revealed significant earthen constructions from as early as 1700 BC. Those include the earliest known Mesoamerican ball court and traces of a series of high-status residences. This monograph reports on large-scale excavations in Mounds 1, 12, and 32, as well as soundings in other locations. The volume covers all aspects of excavations and artifacts and includes three lengthy interpretive chapters dealing with the main research questions, which concern subsistence, social inequality, and the organizational history of the site.

In this article, radiocarbon dating has been used as a tool for investigating the authenticity of two Mesoamerican artefacts from the collection of the National Museum of World Cultures (Museum Volkenkunde), Leiden, the Netherlands. The first artefact is a ceremonial Aztec, possibly a tecpatl, knife, and it is presumed to date to 1300–1500 CE. The second object is a decorated Mixtec skull, presumed to date to 1400–1520 CE. The efficacy of radiocarbon dating was thoroughly tested in this study, especially in regard to the tiny quantities that could be sampled from the skull. However, with the newly revamped radiocarbon facility at the University of Groningen, this was an opportune moment to attempt such research. Ultimately, a credible result could not be obtained on the skull; however, the ceremonial knife was dated reliably to the Aztec period. The article also discusses the broader issue of whether radiocarbon results can be used as a definitive proof of authenticity and examines the risk-reward nature of radiocarbon testing.

The study of female participation in the conquest of Mesoamerica has been a poorly addressed area of research, especially for the founding of the City of Puebla de los Ángeles, which was, during the Austrian period, one of the main venues that connected the Ports of Veracruz and Acapulco with the New Spanish capital. In the conquer of Puebla, especially in Tetela, the role played by María de Estrada must be highlighted, because her actively participation in some of the battles that Hernán Cortés faced, El estudio de la participación femenina en la conquista de Mesoamérica ha sido un área de investigación poco abordada, especialmente para la fundación de la Ciudad de Puebla de los Ángeles que fue, durante el periodo de los Austria, una de las principales sedes que conectaba a los Puertos de Veracruz y Acapulco con la capital novohispana. En la conquista del actual territorio poblano, particularmente en Tetela, debe destacarse el papel que desempeñó María de Estrada quien participó de forma activa en algunas de las batallas que enfrentó Hernán Cortés

Octavio Paz’s essays on Mesoamerica —a facet little studied by critics and poorly known by the general public— reveal the penetrating gaze of the poet, not of a specialist, on the ancient world of Mexico, its cosmogony and artistic productions always linked to a religious dimension. But the poet goes beyond anthropology and knowledge in itself, to underline the persistence of this cosmogony in Mexicans at present and also as encountered in the main foundations of his poetics. It is through this constancy that two different Mexicos emerge, as Octavio Paz interprets the events of 1968 and the Zapatista insurrection of 1994., Resumen: Los ensayos de Octavio Paz sobre Mesoamérica —una faceta poco estudiada por la crítica y mal conocida por el gran público— revelan la mirada penetrante del poeta, y no de un especialista, sobre el mundo antiguo de México, sobre su cosmogonía y sus producciones artísticas siempre ligadas a una dimensión religiosa. Pero el poeta va más allá de la antropología y del saber en sí mismo, para subrayar la persistencia de esta cosmogonía en los mexicanos de hoy y en la cual, asimismo, se encuentran los principales fundamentos de su poética. Es a través de esta constancia que hace emerger dos Méxicos distintos, como Octavio Paz interpreta los acontecimientos de 1968 y la insurrección zapatista de 1994.

Paso de la Amada, an archaeological site in the Soconusco region of the Pacific coast of Mexico, was among the earliest sedentary, ceramic-using villages of Mesoamerica. With an occupation that extended across 140 ha in 1600 BC, it was also one of the largest communities of its era. First settled around 1900 BC, the site was abandoned 600 years later during what appears to have been a period of local political turmoil. The decline of Paso de la Amada corresponded with a rupture in local traditions of material culture and local adoption of the Early Olmec style. Stylistically, the material culture of Paso de la Amada corresponds predominantly to the pre-Olmec Mokaya tradition.Excavations at the site have revealed significant earthen constructions from as early as 1700 BC. Those include the earliest known Mesoamerican ball court and traces of a series of high-status residences. This monograph reports on large-scale excavations in Mounds 1, 12, and 32, as well as soundings in other locations. The volume covers all aspects of excavations and artifacts and includes three lengthy interpretive chapters dealing with the main research questions, which concern subsistence, social inequality, and the organizational history of the site.

This article examines large-scale spatial and temporal patterns in the agricultural demographic transition (ADT) of Mesoamerica and southwestern North America (“the Southwest”). An analysis of published settlement and subsistence data suggests that the prolonged ADTs of these regions involved two successive eras of rapid population growth. Although both periods of growth were fueled by the introduction or development of more productive domesticates, they had distinctive demographic and social consequences. The first phase of the ADT occurred only in a scattering of favorable regions, between 1900 and 1000 BC in Mesoamerica and 1200 BC–AD 400 in the Southwest. Its demographic consequences were modest because it was underwritten by still rather unproductive maize. During this phase, increased population was confined mainly to a few agricultural heartlands, whereas surrounding regions remained sparsely populated. The second phase of the ADT was more dramatic in the spatial scale of its impact. This “high productivity” phase unfolded between 1000 and 200 BC in Mesoamerica and AD 500–1300 in the Southwest, and it was fueled by more productive maize varieties and improving agricultural technologies. It was accompanied by sweeping social, economic, and political changes in both regions.

El estudio de la participación femenina en la conquista de Mesoamérica ha sido un área de investigación poco abordada, especialmente para la fundación de la Ciudad de Puebla de los Ángeles que fue, durante el periodo de los Austria, una de las principales sedes que conectaba a los Puertos de Veracruz y Acapulco con la capital novohispana. En la conquista del actual territorio poblano, particularmente en Tetela, debe destacarse el papel que desempeñó María de Estrada quien participó de forma activa en algunas de las batallas que enfrentó Hernán Cortés, The study of female participation in the conquest of Mesoamerica has been a poorly addressed area of research, especially for the founding of the City of Puebla de los Ángeles, which was, during the Austrian period, one of the main venues that connected the Ports of Veracruz and Acapulco with the New Spanish capital. In the conquer of Puebla, especially in Tetela, the role played by María de Estrada must be highlighted, because her actively participation in some of the battles that Hernán Cortés faced

The Late Classic Maya village of Joya de Cerén's extraordinary preservation caused by the Loma Caldera volcanic eruption around 650 CE allows for a unique opportunity to understand what plant species ancient Mesoamerican farmers utilized in their daily lives for food consumption, medicinal applications, fuel, and construction purposes. While Cerén has unusually good preservation of earthen-made household structures, gardens, and extensive outfields growing maize, manioc, and numerous weedy species, this article will review the collection of anthracological remains recovered from excavations at the site since 1978. Wood charcoal recovered via flotation samples taken throughout the archaeological site reveal the surrounding ecosystems that Cerén villagers would have exploited to regularly obtain their wood resources. Additionally, various fruit trees were cultivated within the village center, as evidenced by limb, trunk and fruit impressions preserved as plaster casts. The data collected from the long history of archaeobotanical research at Cerén suggests that these ancient rural agriculturalists practiced sustainable land management strategies and incorporated a diverse assemblage of tree species into their daily practices. The ancient agriculturalists effectively coped with an ever-changing landscape and opportunistically established their settlement in a biodiverse setting that had plentiful resources from a range of ecosystems available for their daily needs.

Reivindico en mi práctica artística elementos plásticos formales de los Amoxtli o códices precolombinos, como la utilización de papel Amate y los colores brillantes. Además, profundizo en la mitología y en las crónicas etnográficas que plasman concepciones diversas al género binario, así como prácticas sexuales mucho más abiertas que las que se impusieron tras la evangelización de los pueblos originarios. En estas sociedades, se reconocían más de dos géneros, desde una concepción dual y fluida que aparece en toda mi obra metafóricamente, a partir de elementos orgánicos y simbólicos que hacen alusión a la vida (sexualidad) y a la muerte. Mis personajes tienden a ser personas que voy conociendo en mi vida, y algunas veces son autobiográficas. Encarnan arquetípicamente cada una de estas deidades/energías/númenes: elles/nosotres, somos les deidades. Mujeres, compañeres de la cotidianidad, personajes numinoses, que gozan abiertamente. Son, en su mayoría, disidentes, y crean rupturas de todo tipo, se reapropian de esos espacios que les/nos han sido negados: gozan, gritan y se complacen de forma consensuada. Se sumergen en el éxtasis de sus fluidos, en la vida deleitosa del tlalticpac: personas con diversidad funcional, con cuerpos desbordantes, raquíticos, quimeras, personas trans, cyborgs, putas, insurrectas, rebeldes, artistas, migrantes, exiliades, tercermundistas, maricas, con pelos, estrías, imperfecciones en la piel, menstruantes, prietes, negres, racializades. Todes a quienes el sistema colonial-patriarcal quiere fuera de los espacios, escondides en las penumbras. A quienes no se quiere ver, quienes dan asco, les imperfectes, les invisibles. Cuerpos a los que se nos obliga a permanecer invisibles, inexistentes, escatológicos, que defecan mientras experimentan placer. Cuerpos no hegemónicos, no binarios, zoomórficos, que critican y desbaratan con su existencia las identidades impuestas, cuerpos que desestabilizan, que cuestionan, que

The study of female participation in the conquest of Mesoamerica has been a poorly addressed area of research, especially for the founding of the City of Puebla de los Ángeles, which was, during the Austrian period, one of the main venues that connected the Ports of Veracruz and Acapulco with the New Spanish capital. In the conquer of Puebla, especially in Tetela, the role played by María de Estrada must be highlighted, because her actively participation in some of the battles that Hernán Cortés faced, El estudio de la participación femenina en la conquista de Mesoamérica ha sido un área de investigación poco abordada, especialmente para la fundación de la Ciudad de Puebla de los Ángeles que fue, durante el periodo de los Austria, una de las principales sedes que conectaba a los Puertos de Veracruz y Acapulco con la capital novohispana. En la conquista del actual territorio poblano, particularmente en Tetela, debe destacarse el papel que desempeñó María de Estrada quien participó de forma activa en algunas de las batallas que enfrentó Hernán Cortés

Octavio Paz’s essays on Mesoamerica —a facet little studied by critics and poorly known by the general public— reveal the penetrating gaze of the poet, not of a specialist, on the ancient world of Mexico, its cosmogony and artistic productions always linked to a religious dimension. But the poet goes beyond anthropology and knowledge in itself, to underline the persistence of this cosmogony in Mexicans at present and also as encountered in the main foundations of his poetics. It is through this constancy that two different Mexicos emerge, as Octavio Paz interprets the events of 1968 and the Zapatista insurrection of 1994., Resumen: Los ensayos de Octavio Paz sobre Mesoamérica —una faceta poco estudiada por la crítica y mal conocida por el gran público— revelan la mirada penetrante del poeta, y no de un especialista, sobre el mundo antiguo de México, sobre su cosmogonía y sus producciones artísticas siempre ligadas a una dimensión religiosa. Pero el poeta va más allá de la antropología y del saber en sí mismo, para subrayar la persistencia de esta cosmogonía en los mexicanos de hoy y en la cual, asimismo, se encuentran los principales fundamentos de su poética. Es a través de esta constancia que hace emerger dos Méxicos distintos, como Octavio Paz interpreta los acontecimientos de 1968 y la insurrección zapatista de 1994.

The study of female participation in the conquest of Mesoamerica has been a poorly addressed area of research, especially for the founding of the City of Puebla de los Ángeles, which was, during the Austrian period, one of the main venues that connected the Ports of Veracruz and Acapulco with the New Spanish capital. In the conquer of Puebla, especially in Tetela, the role played by María de Estrada must be highlighted, because her actively participation in some of the battles that Hernán Cortés faced, El estudio de la participación femenina en la conquista de Mesoamérica ha sido un área de investigación poco abordada, especialmente para la fundación de la Ciudad de Puebla de los Ángeles que fue, durante el periodo de los Austria, una de las principales sedes que conectaba a los Puertos de Veracruz y Acapulco con la capital novohispana. En la conquista del actual territorio poblano, particularmente en Tetela, debe destacarse el papel que desempeñó María de Estrada quien participó de forma activa en algunas de las batallas que enfrentó Hernán Cortés

The present work has the objective of analyzing the situation of the so-called choppers in the context of Mesoamerican societies, in order to determine whether or not they could have had relevance within pre-Hispanic commercial contexts. These objects, which are referred to as axes or hatchets, are the origin of the word tepuztli, which, more than referring to copper, makes sense in relation to the very form of the raw material support. It is demonstrated, in the end, that there is enough evidence to ensure the existence of golden hatches, which were evoked, in some cases, with identical pieces made of copper, which had an ornamental function. On the other hand, the finding of bars of “metal from Michoacán” provides a key to understand the metallic alloys of pre-Hispanic origin, in which the reduced but existing content of precious metals in relation to copper in certain objects is revealed., En este trabajo se analiza la situación de las tajaderas —hachas, hachuelas o tepuztli— en el contexto de las sociedades mesoamericanas, para determinar si pudieron o no ser relevantes en el comercio prehispánico. Se demuestra, a su vez, la existencia de hachuelas de oro de función ornamental, que en algunos casos eran evocadas por piezas idénticas de cobre, de donde deriva la acepción de tepuztli como algo falso. Por otro lado, el hallazgo de barras de “metal de Michoacán” provee un soporte clave para comprender las aleaciones metálicas de origen prehispánico, en las que se revela el reducido pero existente contenido de metales preciosos en relación con el cobre, en ciertos objetos.

Linguistic relativity, rightly understood, implies that the presence or absence of certain grammatical categories and discursive styles can influence how we perceive and experience the world around us. In this study, monolingual speakers of Chol Mayan, a tenseless language, were shown a series of visual stimuli portraying different sequences of events, and were asked to describe what they saw to an interviewer. Participants were shown a long silent story composed of many sequential images, and a set of shorter stories composed of a minimum of two sequential images and a maximum of five sequential images. None of the stories that the Chol speakers told in response to the stimulus followed a sequential-chronological order, and all sequential images were described in non-sequential terms. In line with the linguistic relativity hypothesis, it is argued that this interesting discursive effect may be the result of the tenselessness of the Chol language., La relatividad lingüística implica que la presencia o ausencia de distintas categorías gramaticales, así como distintos estilos discursivos, pueden influir en cómo percibimos y experimentamos el mundo que nos rodea. Los mayas choles de Chiapas hablan una lengua que no tiene tiempos verbales, y que utiliza el aspecto gramatical para expresar nociones temporales. Este artículo explora el efecto que la ausencia de tiempos verbales puede tener en la percepción de imágenes secuenciales. En este estudio se presentaron una serie de estímulos visuales a varios hablantes monolingües choles, que consistían en distintos tipos de imágenes secuenciales que los hablantes tenían que describir. Se les mostraron una historia larga a través de múltiples secuencias de imágenes, y varias historias breves compuestas por un mínimo de dos y un máximo de cinco imágenes secuenciales. Ninguna de las narraciones que los choles hicieron de la historia larga o de las historias cortas poseían una lógica secuencial cronológica, y todas las imágenes secuenciales fueron descritas en términos no secuenciales por los hablantes choles. En línea con la hipótesis de relatividad lingüística, en el artículo se plantea que este curioso efecto discursivo puede estar causado por la ausencia de tiempos verbales en la lengua chol.

In this article, radiocarbon dating has been used as a tool for investigating the authenticity of two Mesoamerican artefacts from the collection of the National Museum of World Cultures (Museum Volkenkunde), Leiden, the Netherlands. The first artefact is a ceremonial Aztec, possibly a tecpatl, knife, and it is presumed to date to 1300–1500 CE. The second object is a decorated Mixtec skull, presumed to date to 1400–1520 CE. The efficacy of radiocarbon dating was thoroughly tested in this study, especially in regard to the tiny quantities that could be sampled from the skull. However, with the newly revamped radiocarbon facility at the University of Groningen, this was an opportune moment to attempt such research. Ultimately, a credible result could not be obtained on the skull; however, the ceremonial knife was dated reliably to the Aztec period. The article also discusses the broader issue of whether radiocarbon results can be used as a definitive proof of authenticity and examines the risk-reward nature of radiocarbon testing.

In this work, the Chrysomelinae leaf beetle subgenus Calligrapha s. str. Chevrolat, 1836 is revised, offering redescriptions and keys for identification of twelve species currently considered in this group, allied to the South American species Calligrapha polyspila (Germar, 1821), the generic type of Calligrapha. The current species count results from important taxonomic changes. These include reversing a long-held synonymy, resurrecting the name Calligrapha mexicana Stål, 1859 stat. rev. for a species that is different from Chrysomela serpentina Rogers, 1856; upgrading the status of Polyspila serpentina var. discrepans Achard, 1923 to Calligrapha discrepans (Achard) stat. rev.; and formally proposing a number of new synonymies for several species, including: (1) Calligrapha discrepans (Achard) (= Calligrapha serpentina ssp. temaxensis Bechyné, 1952 syn. nov.); (2) Calligrapha fulvipes (Gistel, 1848) (= Calligrapha bajula Stål, 1860 syn. nov.; = Calligrapha nupta Stål, 1859 syn. nov.; = C. sponsa Stål, 1859 syn. nov.); and (3) Calligrapha polyspila (Germar) (= Polyspila polyspila var. bilineolata Achard, 1923 syn. nov.; = Polyspila polyspila var. plagata Achard, 1923 syn. nov.).