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In the modern maize myths of the Mayan area and the Gulf Coast where the protagonist is a woman, it is established that her sacrifice, usually carried out by the Sun, is the necessary event to transform what she contains at the potential level into concrete goods, that is corn. However, in cases where the protagonist is male, his death, brought on by his grandmother or his mother, is what makes the young man's transformation into the maize god possible. In a similar vein, Mexica culture establishes that it is the sacrifice of the primal female entity, performed by male deities, which creates the fertile earth in the cosmogonist myth of Tlaltecuhtli, of which a new reading is proposed. This transformation of the female telluric matter into fruitful land in the myth has a masculine valence. Congruently, it had to be a man who wore the skin of the goddess Toci after her sacrifice and flaying in the month Ochpaniztli to propitiate the periodic regeneration of vegetation and in primis of maize. [ABSTRACT FROM AUTHOR]

The present work analyzes the transmission of the oral tradition of the indigenous peoples during the colonial and contemporary period and how it was documented in manuscripts, canvases, maps, and genealogies. In these documents, a part of the vision of the Mesoamerican world was expressed: the ritual life, the sacred discourses, the cult of the ancestors and the gods that live in the areas surrounding the towns and in the hills that are considered sacred. One of the main premises that will guide this work is this: the indigenous communities are entities that produce knowledge, a part of which we can see documented in their documentation. The community's oral narrative is what guides the tlacuiloque ('scribes') in the representation of their history. [ABSTRACT FROM AUTHOR]

This article studies four perspectives of nakedness. First of all, nakedness as a manifestation of shamelessness and as a sexual transgression. This enables us to move forward in the understanding of the conception of body among the ancient Nahua. Secondly, it is examined as humiliation, punishment and mockery of the person. The lack of clothing is not just a sign of degradation, it also implies a depersonalization. Thirdly, the subject of the intimidating naked body is discussed. For the most part, we focus our attention on the exposure of the female sexual organs. Men are afraid of beautiful and seductive women because the latter can kill the ingenuous who desire them and wish to possess them. Lastly, nakedness is expounded as part of ritual event. In this case, the lack of clothing is a necessary step for transitioning into another status. Nakedness is conceived of as a new birth, an origin, something new. [ABSTRACT FROM AUTHOR]