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In the 1980s, Indigenous people from southern Mexico migrated in considerable numbers to the United States. Among the most prominent groups were the Mixteco people from Oaxaca, who worked mainly as farmworkers on labor-intensive crops in San Diego and throughout California. Because they were incorporated at the bottom of a racialized labor hierarchy distinct from previous Mexican cohorts and in a period of increased border violence and anti-immigrant sentiments, these new migrants formed the Comité Cívico Popular Mixteco (CCPM). Building from their experiences in Mexico and the migrant circuit, the CCPM's goals were to address their needs as workers and claim their dignity as Indigenous people. Mixtecos organized demonstrations, press conferences, and solidarity, resembling the tactics of Chicano/a, Latino/a, and farmworker struggles. Although their activities appeared similar to historical efforts in California, this article argues that the CCPM drew from their experiences participating in their pueblos' (community of origin) local form of communal governance. The pueblo provided the basis for their activism as they also produced new forms of social membership. The work of the CCPM at this moment demonstrates how a growing Indigenous political culture from southern Mexico in California was reconsidering ways to enact leadership, community, and activism across borders. [ABSTRACT FROM AUTHOR]

The present work intends to reflect on the experience of the covid-19 pandemic in the Mixtec towns from what was experienced in Chila de las Flores, a small municipality located in the Mixtec lowlands of Puebla. Chila is the place where I am originally from and where I returned as soon as the pandemic was declared. From here I will try to analyze the impacts and responses of the Indigenous Peoples in the face of this emergency situation and delve into the actions that some Mixtec communities (Ñuu Savi) took to face the emergency situation. I also analyze the role of the State and extractivist megaprojects in this context. On the one hand, I argue that the pandemic came to further undermine the socioeconomic conditions in which the inhabitants of indigenous peoples find themselves and, on the other hand, to show their capacity to respond to adverse situations in which community organization plays a role. key code. In this context, this document states that the responses to the pandemic have arisen from the peoples themselves and from the relationship that they have built since ancient times with and in their territories. [ABSTRACT FROM AUTHOR]

The purpose of this essay is to show how the structural analysis of narrative is a right methodology for study the material collected empirically in interview. It explains what the theory of the story is and exemplifies, through an empirical unit, how to fragment information and how to perform a thorough analysis of the text. The main actors in narratives, their actions, attributes, as well as the prevailing transformations stand out: cover-up, knowledge, status revelation; which are at the service of the subjects of native mixteca, young, urban, female. The conclusion is that the narrative analysis is pertinent to identify the ideals and show the process of configuration of the cultural identity of indigenous people who have been dominated by the hegemonic culture. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El artículo discute sobre el Códice de Viena o Codex Vindobonensis Mexicanus, con un enfoque en la conquista española de México, origen mixteco y ediciones anteriores y estudios sobre el códice Vindobonensis.

El artículo discute sobre la historia del Codex Vindobonensis Mexicanus, con énfasis en la conquista mexica (1519-1521), dioses de las dinastías mixtecas y Origen e historia de los reyes mixtecos.

El artículo discute narrativas sobre los nahuas en Oaxaca con enfoque en las acciones de entidades extrahumanas, lucha entre los nahuals de Tu-Tutepec (mixteco) y Zenzontepec (chatino) por la posesión de la serpiente de agua.

Se presenta información acerca de los mixtecanos, un grupo indígena de México, con un enfoque en sus idiomas, incluyendo cuicateco, triqui y mixteco.

Copyright of Mexicon is the property of Verlag Anton Saurwein and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Este trabajo forma parte de una investigación más amplia que tiene como objetivo realizar una cartografía histórica de la Mixteca, pero por el momento quiero acercarme al estudio de su historia y geografía con el apoyo de herramientas y técnicas de investigación empleadas en otras disciplinas. [ABSTRACT FROM AUTHOR]

Indigenous Mexican immigrants (Mixtecs) from rural Oaxaca, Mexico, experience a high level of isolation and seasonal farm work, but the increasing speed of communication technology stands to overcome these difficulties. For farm workers, the initial experience of landlines and public pay phones was filled with anxiety and missed connections. Despite the benefits of mobile phones, their adoption was delayed among Mixtec in Oxnard, California, because of a combination of legal status, high cost, and seasonal work. This article finds that a surge in mobile phone adoption and use took place during a time where production of labor-intensive crops like strawberries increased throughout California, farm worker settlement patterns matured, and mobile phone plans changed becoming more affordable and easier to understand. The widespread adoption of mobile phones brought more predictability to the informal agricultural job market for farm workers, but this did not necessarily mean higher wages in the strawberry fields. [ABSTRACT FROM AUTHOR]

Las primeras aldeas agrícolas de Oaxaca se asentaron en el valle del bajo río Verde desde 1900 a.C. El ambiente costero contribuyó al surgimiento de una cultura regional bien definida con poderosas ciudades tales como Río Viejo y Tututepec, donde reinó el famoso señor mixteco 8 Venado, Garra de Jaguar. [ABSTRACT FROM AUTHOR]

This article analyzes the process of congregation of some Indian peoples in the Upper Mixtec (Oaxaca). It was a Spanish political instrument of settlement and colonization in America that was decisive for controling the subjected peoples, their natural, economic and religious resources, and with which the pre-Hispanic structures of some of them were modified. Contrary to the case of central Mexico, little attention has been given to this change, and possibly adaptation, process experienced in the Upper Mixtec, a fact which prevents the understanding of the historical evolution of their peoples. [ABSTRACT FROM AUTHOR]

Se presenta información acerca del códice prehispánico conocido como Becker I de la civilización mixteca de México.

Se presenta información acerca de los códices prehispánicos conocidos como Colombino y Becker I de la civilización mixteca de México.

El artículo discurre sobre un instrumento musical de la civilización mixteca, conocido como un idiófono de fricción (omichicahuaztli, en el lenguaje nahuatl), hecho de un hueso humano, hoy ubicado en el Museo Nazionale Preistorico Etnografico Pigorini en Roma, Italia.

El artículo discurre sobre el hallazgo del pectoral de oro de a civilización mixteca en San Francisco Caxonos en la valle de Oaxaca, México.

Objects can be studied from different points of view, but in design anthropology one point of interest is an object's life story. This knowledge allows us to determine the relationship between humans and objects, from its creation until its destruction. The object provides elements of analysis that could not be studied in other contexts or by other methods. The life story of palm objects encompasses matters of communal living, exchange, equality, social differences, human exploitation, gender, and age and describes the relationship between the anthropologist and the community. At the same time, this life story represents shared wishes, deceptions, and past and future hopes and describes the techniques, materials, tools, and processes used to create palm objects. In effect, the life story details the cultural identity of the people who produce these objects. Through qualitative research this paper details the life story of palm and polypropylene objects in a Mixtec community located in the state of Oaxaca, Mexico, where the population has woven palm since the foundation of the town. In addition, the paper calculates the human exploitation inherent in these industries through the use of the "homoindicators" technique. [ABSTRACT FROM AUTHOR]

We explored the association of demographic and socio-economic attributes of Mixtecs from Oaxaca, Mexico with their traditional knowledge (TK) of native oak forest plants. We conducted 316 semi-structured interviews on the use of 106 species. We used multivariate analyses to explore the association of two TK indicators with the following respondent attributes: municipality, age, gender, native language, education, and contact with other cultures. All plants surveyed had at least one use. Forage, firewood, food and medicine were the most popular. At local scale, municipalities with the highest proportion of native language speakers, the lowest levels of education and access to household facilities had the highest TK scores. At individual scale, TK was significantly associated with all the socio-economic variables tested. Men and women tend to use native plants in different ways. Acculturation is eroding TK, but TK is still vast and plays a significant role in the Mixtecs' livelihood. [ABSTRACT FROM AUTHOR]

Images are presented of several subjects including a page from the Codex Sierra Texpuan, a depiction of the Mixtec year sign, and Huipil textile weaving designs.

The Codex Sierra Texupan is a sixty-two-page libro de cuentas, or book of community accounts, that combines Nahuatl-language writing with a parallel pictorial component. Indigenous writers and artists in the Mixteca Alta region of the modern state of Oaxaca, Mexico, compiled the book over a fifteen-year period from 1550 to 1564. This article presents some preliminary findings on the interrelationship between the manuscript's pictorial and alphabetic texts as well as observations about its language. The findings are part of a forthcoming transcription, translation, and analysis of this unique manuscript, which reveals how the community of Texupan responded actively and creatively to multiple changes and challenges in the early colonial period. [ABSTRACT FROM AUTHOR]

Using results of field research among Yucatec Maya in San Francisco, we compare two types of migrant associations: hometown associations (HTAs) and social service agencies, specifically in terms of the use and expression of ethnic identity. We argue that HTA leaders rely on a regional identity based largely on a sense of shared culture, which reproduces the dominant and widespread view of ethnic identity in Yucatán, namely that the Maya are not an indigenous people per se. In contrast, leaders of the social service agencies explicitly utilize indigenous identity in their programming and services. We maintain that the latter are reconceptualizing Maya identity, adopting a US multicultural framework that emphasizes ethnic difference as a basis for making claims for resources and rights. [ABSTRACT FROM AUTHOR]

El artículo discurre sobre la tumba de San Miguel Albarradas en el sitio Mitla en el valle de Oaxaca, México. Los autores comentan sobre los grupos indígenas en el valle incluyendo los zapotecos y los mixtecos, el tamaño de la tumba y el contenido incluyendo la cerámica. Se menciona los huesos en la tumba y el antropomorfismo.

El artículo discurre sobre las indígenas de México incluyendo los mixtecos y los chocoltecos. El autor se centra en los relatos fundacionales de las indígenas, específicamente el relato de la serpiente de lluvia en el folclore mexicano. Otros temas incluyen las serpientes en las pictografías y la mitología mexicana.

The article discusses the traditional power symbols among the contemporary Mixtec elites, authorities and rulers of Mixteca Alta, Oaxaca state, Mexico, often referencing the pre-Hispanic, colonial and post-colonial periods. An overview of the customs and culture in the early 21st century Mixtec community called Yutenino in Santa María Cuquila, Mexico is provided.

Copyright of Revista Pensamiento Americano is the property of Corporacion Universitaria Americana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mixtecos, members of an Indigenous group from Mexico, have settled in large numbers in New York. Their children are found in bilingual classrooms (Spanish–English), but little is known about parent–school interactions. This work describes the educational ideologies that 23 Mixteco mothers shared during 5 focus group interviews distributed across 9 months. The results are presented as structured anecdotes that underline (a) education as a cooperative endeavor between teachers and parents, (b) preference of Spanish over Mixteco as family language, and (c) mothers’ commitment to overcoming their own illiteracy. The educational ideologies of these Mixteco mothers reflect deep commitment to supporting their children's education. [ABSTRACT FROM AUTHOR]

Ethnic identity is part of the cultural and social capital with which Guerrero Mixtec origin youth in Tijuana seeks to develop capabilities that enhance their life projects. In interviews, the students of the bilingual school Ve'e Saa Kua'a, talk about their future related to their studies as a way to achieve competitive advantages that would give them better life conditions. These factors are consistent with the theory of capacity development. Also, there is evidence that bilingual education promotes a new ethnicity among indigenous, which helps them confront forms of discrimination. [ABSTRACT FROM AUTHOR]

El artículo enfoca en el documento mixteca del siglo 16 de un plano topográfico de Santa María Ixcatlan en México. Se considera su historia, sus características físicas y se citan los estudios que se han realizado del códice desde siglo 20. También se describe su contenido y su fecha de elaboración, y se proveen varias imágenes de las páginas del manuscrito.

A Mexican skull mask, incrusted with turquoise mosaics, which has been acquired by the Ethnologisches Museum, Staatliche Museen zu Berlin from the Herzog Anton Ulrich-Museum in Brunswick in 1885, has been considered a cultural loss since World War II. As early as 1888, Max Uhle had published a detailed description of the skull mask (IV Ca 7160). Today we know of about seventeen skull masks from Mesoamerica incrusted with turquoise mosaics. Closest to the Berlin skull comes a mask in the British Museum (Am, St. 401). A comparison between the two suggests a different usage of both masks. This was confirmed by the accidental discovery of an 18th century water-colour representing the Berlin mask in the Brunswick Museum. The water colour shows that Uhle was right when he claimed the existence of an artificial nose which is absent on later depictions or photography. This nose depicts the Aztec date "4-tecpatl" ("four-flintknife"). Uhle's description combined with the water-colour provides us with a vivid impression of this exceptional piece which far exceeds the black-andwhite photo in the Ethnologisches Museum. The mask, however, is still missing. [ABSTRACT FROM AUTHOR]

This article is about the village-internal politics of military recruitment in the largely indigenous Mixteca mountains in Oaxaca, in the southwest of Mexico, in the first decades after independence. While Indians had not been allowed to serve in New Spain's armed forces in the late colony, in the new republic the requirement that communities send some of their members for armed service became one of the principal demands by which the state inserted itself in local life. The article argues that the politics of recruitment played a crucial role in local forms of Mexican state formation. On the one hand, in petitions protesting their recruitment it forced indigenous commoners and their families to adopt a language of citizenship that abstracted notions of male individuality as expressed through hard labor and patriarchal responsibility from the communal contexts that had embedded the political self-representation of indigenous villagers in the colonial period. On the other hand, it gave rise to a discourse of exclusion that equated recruitment and, by extension, the military with wrong-doing, vagabondage, and crime. This discourse powerfully contributed to the categorical division between civilian and military life that became so pronounced a feature of postcolonial Mexican society, while at the same time giving army deserters, prevented from returning to their home towns by the stigma of soldiery, little chance but to really join the ranks of vagabonds or bandits that became such an acutely felt threat to the legal sovereignty of the new nation. [ABSTRACT FROM AUTHOR]

Copyright of Revista Mexicana de Biodiversidad is the property of Universidad Nacional Autonoma de Mexico, Instituto de Biologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses a study that examined the provenience of the Borgia Group codices. It describes the importance of the Mesoamerican pictorial manuscripts as cultural documents. It also analyzes differences between the Borgia representations of deities and symbols and their counterparts in the Mixteca documents, as well as conclusions about the origins and of the codices.

This article examines the history of warfare in the largely indigenous Mixteca region in Oaxaca during the Mexican War of Independence. Paying special attention to the relation between royalist and insurgent armies and native Mixtecans, the article argues that in the years 1814 and 1815, warfare became a pervasive fact for people. Unlike people in other regions of Mexico, however, Mixtecans showed relatively little interest in the war's political and ideological stakes. Their engagement with modern Mexico's foundational war took place largely on the level of military violence. [ABSTRACT FROM AUTHOR]

A mid-sixteenth-century cemetery was investigated at the colonial Mixtee site of Teposcolula Yucundaa and is shown to be related to the cocoliztli pandemic of 1544-1550. This is the earliest colonial epidemic cemetery to be identified in Mexico. Through archaeogenetic and oxygen stable isotope analysis it is demonstrated that the interred individuals were local Mixtecs, and mortuary analysis sheds light on both Christian and traditional religious practices at the site. Mitochondrial haplogroup frequencies support long-term genetic continuity in the region, and carbon stable isotopes of bone collagen and enamel carbonates suggest no decrease in maize consumption during the early colonial period, despite historical evidence for a changing agricultural economy and increased wheat production at the site. The Teposcolula cemetery provides a rich and complex perspective on early colonial life in the Mixteca Alta and reaffirms the importance of archaeological and bioarchaeological evidence in investigating complex social and biological processes of the past. [ABSTRACT FROM AUTHOR]

Despite diffferences in layout; the Lowland Maya planting almanacs on pages 24-31 of the Madrid Codex are structurally and iconographically similar to the almanacs on pages 2 7-28 of the Codex Borgia from highland Central Mexico. We compare the agricultural pests pictured in the two groups of almanacs, consider the seasonal variation in their feeding habits, relate them to the tonalpohualli/ tzolkjn dates mentioned in the almanacs, and conclude that the temporal focus of the Madrid almanacs overlaps the years covered by the Borgia almanacs, which date to the fifteenth century (specfIcally 1467-1472, and more generally 1467-1519). The close thematic and chronological ties between the two sets of almanacs suggest that scribes in the two regions were communicating with each other and represent another facet of the spread of the Mixteca-Puebla tradition into the Maya area in Late Postclassic times. [ABSTRACT FROM AUTHOR]

Copyright of Foro Internacional is the property of El Colegio de Mexico AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Scholarship of ancient Mesoamerica has traditionally focused on ruling institutions and elite culture, contributing to the often-unchallenged assumption that elites dominated their unwitting commoner subjects. Similarly, the political economy is typically conceived of as an exclusive product of elite strategies. Researchers are now paying greater attention to commoner lives, yet many continue to think of social relationships dichotomously, in terms of elite domination and commoner resistance. I argue that an analysis of political economy through the lens of social negotiation, as informed by postructural theory, encourages more dynamic characterizations of commoner-elite social relationships. I utilize this approach to examine the political economy of Late Postclassic Tututepec (Oaxaca), drawing on the results of household excavations and ethnohistoric data. I argue that commoners may have negotiated a favorable position with Tututepec elites by offering their support in return for a range of benefits, including a measure of economic autonomy and wealth. [ABSTRACT FROM AUTHOR]

US bilingual classrooms were originally created for students who had limited proficiency in English, but who came from homes where reading and writing formed an integral part of their lives. This article explores the challenge of having a growing number of indigenous Mexican students in US bilingual classrooms who do not come from literate backgrounds and whose oral expression is not associated with the academic registers of school. This article documents the role or mediation (or interactional scaffolding) taking place in conversations between a teacher and two indigenous Mexican-Mixteco students who were attending a New York City dual-language, bilingual kindergarten class (Spanish-English). This article sheds light on the complex process that mastering academic language requires and the vital role that teacher-student interactions play in the development and understanding of academic language. These interactions cannot be left to chance; they require thoughtful planning and have to be collectively constructed and practiced. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In her survey of the indigenous cacicazgo (lordly estate) in New Spain, Margarita Menegus Bornemann (2005) asks why previous studies of this hybrid Indian/Spanish institution have emphasized property and neglected the owners' seigniorial relations with their subject commoner populations. This paper attempts an answer to this question for the Mixteca Baja region in southern Mexico, positing a shift in cacicazgo management away from direct involvement in local government and patronage networks and toward a more impersonal style of (often absentee) landownership. I assess the significance of these trends for the changing status of cacique in the eighteenth century. [ABSTRACT FROM AUTHOR]

The poverty of rural households in many regions of Mexico has led to an increase in the participation of women in income-generating activities. In the municipality of Chigmecatitlán, Puebla, Mexico, whose population belongs to "Mixtec" ethnic group, one such example is palm (Brahea dulcis) handicraft weaving, mainly by women and now increasingly by men, as part of their social reproduction strategies. The insertion of Chigmecatitlán palm handicrafts in the tourist market has helped to increase its economic value. We analyze how this has influenced changes in domestic groups, in the production system, in the distribution of work, and in gender relations. [ABSTRACT FROM AUTHOR]

This research analyzes the work and life of a transnational indigenous community dispersed throughout Mexico and the United States. The community has expanded its systems of organization beyond the limits of the contemporary nation-state. The workers serve as flexible manpower in a "Just in Time" model of agro-industrial production. In order to confront the capital demands presented by this model of production, they have organized themselves in a manner that takes advantage of their particular migratory characteristics and experiences. The investigation was conducted on the basis of a transnational, multilocal ethnography. [ABSTRACT FROM AUTHOR]

The article focuses on the interpretation of an Indian pictographic manuscript from the town of San Jerónimo Otla in the Valley of Coixtlahuaca (Mexico), which dates from the early colonial period. The author describes the thematic content of the manuscript and discusses the historical development of the political organization of the Mixteca and Chochon Indians. He considers the graphical system employed in the Mixteca region for depicting historical events and comments on the use of Nahuatl glosses in the early colonial period.

The article studies the political and social changes that took place in the indigenous communities in Mixteca Baja, Oaxaca, Mexico during the XVIII and XIX centuries. In particular, it focuses on the development of the cacicazgo, chiefdoms, not only on social relations but also on the structure of property ownership. The author argues that the cacicazgo system remained intact and relatively unchanged despite liberal governmental reforms and policies enacted during the nineteenth century.

In the Mesoamerican cosmovision, nature, the source of natural resources for the subsistence of human beings, is considered as a living and sacred entity This concept, combined with the holistic view of the human-environment relationship and the systematic knowledge of the movement of the stellar bodies and the immediate surroundings, are the foundations of the traditional strategies for the management and conservation of natural resources. In this work, the overall objective was to identify and analyze the cultural foundations that govern the use of dye produced by the purple snail Plicopurpura pansa, which has been used traditionally by the dyers of Pinotepa de don Luis, for dyeing Mixteco's cotton textiles. The investigation was based on the procedures related to Grounded Theory and its methodical tools. As a result, the mythical conceptions of the phenomena and elements that influence the use of the dye produced by the purple snail were the central subject. A reflexive analysis of this category revealed that one of the points made in the Mixtec thought is the persistence of a female conception of the environment. Specifically, the conceptions about yoo (moon), ndikaandii (sun), Nduta ñuu "sea") and Dzavui (rain) regulating the use of the purple snail. [ABSTRACT FROM AUTHOR]