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Journal articles on the topic 'Indigenous peoples – Mexico'

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Published: 10 December 2022
Last updated: 29 January 2023

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1

Ibarra-Nava, Ismael, Kathia G. Flores-Rodriguez, Violeta Ruiz-Herrera, Hilda C. Ochoa-Bayona, Alfonso Salinas-Zertuche, Magaly Padilla-Orozco, and Raul G. Salazar-Montalvo. "Ethnic disparities in COVID-19 mortality in Mexico: A cross-sectional study based on national data." PLOS ONE 16, no. 3 (March 10, 2021): e0239168. http://dx.doi.org/10.1371/journal.pone.0239168.

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Introduction Across the world, the COVID-19 pandemic has disproportionately affected racial and ethnic minorities. How ethnicity affects Indigenous peoples in Mexico is unclear. The aim of this cross-sectional study was to determine the mortality associated with ethnicity, particularly of Indigenous peoples, in a large sample of patients with COVID-19 in Mexico. Methods We used open access data from the Mexican Ministry of Health, which includes data of all confirmed COVID-19 cases in the country. We used descriptive statistics to compare differences among different groups of patients. Logistic regression was used to calculate odds ratios while adjusting for confounders. Results From February 28 to August 3, 2020, a total of 416546 adult patients were diagnosed with COVID-19. Among these, 4178 were Indigenous peoples. Among all patients with COVID-19, whether hospitalized or not, a higher proportion of Indigenous peoples died compared to non-Indigenous people (16.5% vs 11.1%, respectively). Among hospitalized patients, a higher proportion of Indigenous peoples died (37.1%) compared to non-Indigenous peoples (36.3%). Deaths outside the hospital were also higher among Indigenous peoples (3.7% vs 1.7%). A higher proportion of Indigenous peoples died in both the private and public health care sectors. The adjusted odds ratio for COVID-19 mortality among Indigenous peoples with COVID-19 was 1.13 (95% confidence interval 1.03 to 1.24). The adjusted odds ratio for COVID-19 mortality among Indigenous peoples with COVID-19 was higher among those who received only ambulatory care (1.55, 95% confidence interval 1.24 to 1.92). Discussion In this large sample of patients with COVID-19, the findings suggest that Indigenous peoples in Mexico have a higher risk of death from COVID-19, especially outside the hospital. These findings suggest Indigenous peoples lack access to care more so than non-Indigenous people during the COVID-19 pandemic in Mexico.
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Herencia-Carrasco, Salvador. "Litigating Indigenous Rights in Mexico: The Juba Wajiín in San Miguel del Progreso Case." Iuris Dictio, no. 30 (December 15, 2022): 9. http://dx.doi.org/10.18272/iu.i30.2391.

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In June 2017, the Júba Wajiín were the first Mexican indigenous peoples to reverse a decision by the Ministry of Finance, which had authorized the granting of approximately 80% of their territory to mining concessions. This significant victory of the Júba Wajiín was achieved in a Mexican court. The purpose of this article is to raise awareness about the struggle of the Júba Wajiín, an indigenous Me’phaa people in the state of Guerrero, Mexico. The article will analyze how the community organized itself socially and legally to protect its rights before courts, concluding with some possible lessons of this case for other Indigenous Peoples in Mexico and Latin America.
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Skoufias, Emmanuel, Trine Lunde, and Harry Anthony Patrinos. "Social Networks among Indigenous Peoples in Mexico." Latin American Research Review 45, no. 2 (2010): 49–67. http://dx.doi.org/10.1017/s0023879100009341.

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AbstractWe examine the extent to which social networks among indigenous peoples in Mexico have a significant effect on a variety of human capital investment and economic activities, such as school attendance and work among teenage boys and girls, and migration, welfare participation, employment status, occupation, and sector of employment among adult males and females. Using data from the 10 percent population sample of the 2000 Population and Housing Census of Mexico and the empirical strategy that Bertrand, Luttmer, and Mullainathan (2000) propose, which allows us to take into account the role of municipality and language group fixed effects, we confirm empirically that social network effects play an important role in the economic decisions of indigenous people, especially in rural areas. Our analysis also provides evidence that better access to basic services such as water and electricity increases the size and strength of network effects in rural areas.
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Romero, Raúl Rocha, and Cintia Flores Hernández. "Representación Política Sustantiva En México: Una Mirada Desde La Subjetividad Política De Las Minorías Indígenas." European Scientific Journal, ESJ 13, no. 16 (June 30, 2017): 192. http://dx.doi.org/10.19044/esj.2017.v13n16p192.

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Within the framework of a larger study on the subjective, institutional and cultural factors that influence the substantive political representation of indigenous minorities in Mexico, the theoretical-methodological and empirical approach is presented in relation to the political subjectivity of indigenous peoples of the Mexican states of Oaxaca and Chiapas, with respect to the political representation of which they are subject by their federal deputies. A total of 46 interviews were conducted with Indians from Oaxaca and Chiapas in their respective places of residence. The results show a political subjectivity marked by descriptive, negative and valorative opinions. Indigenous people express not only the neglect they have been subjected to by representatives, but also the fact that national policy is totally alien to them. For the Indians of Mexico this means that they have not yet incorporated as citizens of the republic.
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Lucio, Carlos, and David Barkin. "Postcolonial and Anti-Systemic Resistance by Indigenous Movements in Mexico." Journal of World-Systems Research 28, no. 2 (August 25, 2022): 293–319. http://dx.doi.org/10.5195/jwsr.2022.1113.

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Indigenous resistance against neoliberalism reveals numerous social transformations and political contributions in the context of a postcolonial transition from the world-system. The Mexican indigenous movement, inspired by the Zapatista rebellion, renewed conversations between the country's diverse indigenous peoples but also established new alliances with non-indigenous sectors of national society in defense of the commons and alternative ways of life to the civilizational order of capital. The radicalism, led by the indigenous peoples in their process of transformation into a social subject deploys new forms of collective action that break with the ideological discourses and narratives of modernity. As in other parts of the global South, communities in Mexico are actively engaged in consolidating their ability to govern themselves, through strategies of autonomy and self-determination, providing a wide variety of services to improve the quality of life of their members, diversifying their productive base and renewing their cultural heritage, while defending and caring for their territories. The indigenous movement is currently experiencing a conceptual and discursive renewal that inverts the assimilationist thesis implicit in the slogan of “Never again a Mexico without us,” from which their historical exclusion in the project of nation was questioned, to “We, without Mexico" that poses a radical questioning of the worn-out model of the nation-state, which assumes as its main objective to think (and act) beyond the State and capital. As part of international networks and alliances, they are engaged in leaving the world-system.
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Sitton, Salomón, and Martha Rees. "Greasy Anthropology: Anthropologists, Indigenous Peoples, and the State." Practicing Anthropology 33, no. 4 (September 1, 2011): 4–12. http://dx.doi.org/10.17730/praa.33.4.tm111300354u5n18.

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This essay is a collaboration between Martha Rees and Salomón Nahmad Sitton. It covers some of the high (and low) points of Nahmad's career as an applied anthropologist in Mexico, from his early studies in social work to his work for the Secretaría de Educación Publica and the Instituto Nacional Indigenista. Nahmad's career as a senior researcher in CIESAS is recorded in his web site (http://www.salomonnahmad@wordpress.com) and doesn't touch as much on the issues of applied anthropology. In this article, we focus less on his later career with the World Bank and at CIESAS. This manuscript is based on an oral history interview Rees initially conducted with Nahmad for the Society for Applied Anthropology's Oral History project (see a shorter version at http://sfaanews.sfaa.net/category/sfaa-committees/oral-history-project/). We supplement it with conversations, interviews, and source materials. We also include our observations about indigenismo and applied anthropology in Mexico.1 Ultimately this is a story of opposition within the framework of the state, lessons learned, and prices paid. It is the story of an indefatigable rebel and troublemaker. It is about what it means to get your hands dirty in the struggle to support the demands of indigenous pueblos to live the life they want within the confines of the nation state.
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Anyon, Roger, and T. J. Ferguson. "Cultural resources management at the Pueblo of Zuni, New Mexico, USA." Antiquity 69, no. 266 (December 1995): 913–30. http://dx.doi.org/10.1017/s0003598x00082466.

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As once-colonial countries recognize the special claim of indigenous peoples to their own history, so archaeology is becoming more a partnership between researcher and community. The next step, of indigenous people directing their own archaeology, was taken long ago by the Zuni peopel of New Mexico, in a programme that is an example and model for others. The authors have worked in the Zuni programmes for over 15 years.
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Martínez Coria, Ramón, and Jesús Armando Haro Encinas. "DERECHOS TERRITORIALES Y PUEBLOS INDÍGENAS EN MÉXICO: UNA LUCHA POR LA SOBERANÍA Y LA NACIÓN." Revista Pueblos y fronteras digital 10, no. 19 (June 1, 2015): 228. http://dx.doi.org/10.22201/cimsur.18704115e.2015.19.52.

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El planteamiento enfoca la situación que enfrentan los pueblos indígenas de México en relación con los procesos de despojo territorial y desplazamiento forzado de poblaciones por los intereses privados, así como el impacto de estos procesos en la supervivencia de sus comunidades y la continuidad de sus patrimonios bioculturales. Buscamos hacer un recuento de los avances y limitaciones de nuestra legislación en el reconocimiento de sus derechos colectivos territoriales específicos, de acuerdo con los estándares internacionales signados por el Estado mexicano, así como su contraste con la aprobación de reformas neoliberales que atentan contra sus territorios y formas culturales, describiendo la emergencia de movimientos de lucha por la justiciabilidad de sus derechos políticos colectivos y de resistencia contra la corrupción generalizada de funcionarios y la privatización de tierras y recursos naturales. TERRITORIAL RIGHTS AND INDIGENOUS PEOPLES IN MEXICO: A STRUGGLE FOR SOVEREIGNTY AND NATIONHOOD This article focuses on the situation faced by indigenous peoples in Mexico with regard to processes of territorial dispossession and forced displacement of populations in response to private interests, as well as the impact these processes have on the survival of indigenous communities and the continuity of their biocultural heritage. This article aims to report on the advances and limitations of Mexican law in recognizing specific collective territorial rights following the international standards signed by the Mexican State. These rights are also contrasted with the approved neoliberal reforms, which are an attempt against indigenous territories and cultural forms. It describes the emergence of movements that struggle for the justiciability of their collective political rights and the resistance to generalized corruption among public officials and the privatization of land and natural resources.
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Dietz, Gunther. "Intercultural universities in Mexico: empowering indigenous peoples or mainstreaming multiculturalism?" Intercultural Education 20, no. 1 (February 2009): 1–4. http://dx.doi.org/10.1080/14675980802700623.

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Ortega-Villaseñor, Humberto. "Indigenous Peoples, Memory and Envisioning the Future. A Brief Multidimensional Study." Journal of Ethnic and Cultural Studies 9, no. 1 (December 30, 2021): 39. http://dx.doi.org/10.29333/ejecs/963.

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This paper offers a brief overview that seeks to make a series of approaches to an undeniably complex topic: the struggle of indigenous peoples in the context of colonialization processes at the worldwide, national and local scales. In this survey we will first characterize, systematize and relate the efforts made by some 350 million people around the world (including over 15 million indigenous people from Mexico), to safeguard their unique historical and cultural identity in the face of their respective mainstream society over the past sixty years. This will provide us with a basis to then look at the challenges that a country like Mexico faces to preserve not only the spatial or territorial matrix that guarantees the sustenance and survival of these peoples, but also their beliefs, traditions, ways of life and deep knowledge regarding the conservation and regeneration of natural resources for the benefit of all of human society. At this level of analysis we will seek to gain deeper insight into certain strategies for preserving and regenerating habitat used by an ancestral Zapotec community living in the Chinantla region, in the northern mountain ranges of the state of Oaxaca, Mexico. The paper concludes by highlighting the strengths of a historical memory that hews to epistemological categories that are utterly different from those prevailing in Western culture, in the day-to-day engagement of these cultures with their land and their natural surroundings.
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Prażmowska-Marcinowska, Karolina. "Repatriation of Indigenous Peoples’ Cultural Property: Could Alternative Dispute Resolution Be a Solution? Lessons Learned from the G’psgolox Totem Pole and the Maaso Kova Case." Santander Art and Culture Law Review 8, no. 2 (December 30, 2022): 115–38. http://dx.doi.org/10.4467/2450050xsnr.22.015.17028.

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Considering that the vast majority of the objects constituting Indigenous Peoples’ cultural heritage are now located outside their source communities, the restitution of cultural property has become a pressing issue among Indigenous Peoples worldwide and should be understood as part of Indigenous Peoples’ historical (as well as current) encounter with colonization and its consequences. As such, this article investigates whether international cultural heritage law offers any possibilities for successful repatriation and to what extent the shortcomings of the framework in place could be complemented by alternative dispute resolution (ADR) mechanisms and the new mandate of the Expert Mechanism on the Rights of Indigenous Peoples (Expert Mechanism). First, crucial concepts in the repatriation debates are explained. Next the factual background of the case studies of the G’psgolox Totem Pole and Maaso Kova are presented. This is followed by a discussion of the most pertinent mechanisms of international cultural heritage law and the place of Indigenous Peoples’ rights within such a framework. Subsequently, the concept of ADR is introduced, and the details of the negotiation processes between the Haisla First Nation (Canada) and the Yaqui People (Mexico, the United States) – both with the Museum of Ethnography in Stockholm (Sweden) – are presented. Finally, the article evaluates to what extent ADR could be an appropriate mechanism for the settlement of disputes concerningIndigenous Peoples’ cultural property, andwhether the Expert Mechanism is a well-suited body for facilitating the process of repatriating Indigenous Peoples’ cultural heritage.
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Alcalà-i-Rams, Marc, and Alessandro Romaniello. "Transcontinental dialogues: Activist alliances with Indigenous peoples of Canada, Mexico, and Australia." Quaderns de l'Institut Català d'Antropologia 37, no. 2 (June 20, 2022): 503–6. http://dx.doi.org/10.56247/qua.378.

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Transcontinental dialogues: Activist alliances with Indigenous peoples of Canada, Mexico, and AustraliaRosalva Aída Hernández Castillo, Suzi Hutchings i Brian Noble (eds.) (2019)Tucson: The University of Arizona Press264 p.ISBN: 978-08-1653-857-7
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Cacari Stone, Lisa, Magdalena Avila, and Bonnie Duran. "El Nacimiento del Pueblo Mestizo: Critical Discourse on Historical Trauma, Community Resilience and Healing." Health Education & Behavior 48, no. 3 (June 2021): 265–75. http://dx.doi.org/10.1177/10901981211010099.

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Purpose. Historical trauma has been widely applied to American Indian/Alaska Native and other Indigenous populations and includes dimensions of language, sociocultural, and land losses and associated physical and mental disorders, as well as economic hardships. Insufficient evidence remains on the experiences of historical trauma due to waves of colonization for mixed-race Mexican people with indigenous ancestry (el pueblo mestizo). Research Question. Drawing from our critical lenses and epistemic advantages as indigenous feminist scholars, we ask, “How can historical trauma be understood through present-day discourse of two mestizo communities? What are public health practice and policy implications for healing historical trauma among mestizo populations?” Methodology and Approach. We analyzed the discourse from two community projects: focus groups and ethnographic field notes from a study in the U.S.–Mexico border region (2012–2014) and field notes and digital stories from a service-learning course in northern New Mexico (2016–2018). Findings. Our analysis describes the social and historical experiences of Mexicans, Mexican Americans, Chicanas/os, and Nuevo Mexicano peoples in the southwestern border region of the United States. We found four salient themes as manifestations of “soul-wound”: (1) violence/fear, (2) discrimination/shame, (3) loss, and (4) deep sorrow. Themes mitigating the trauma were community resiliency rooted in “querencia” (deep connection to land/home/people) and “conscientizacion” (critical consciousness). Conclusion. Historical trauma experienced by mestizo Latinx communities is rooted in local cultural and intergenerational narratives that link traumatic events in the historic past to contemporary local experiences. Future public health interventions should draw on culturally centered strength-based resilience approaches for healing trauma and advancing health equity.
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Segovia-Liga, Argelia. "The Colegio de San Gregorio: An Intellectual Refuge for Indigenous Peoples in Mexico City in the Late Eighteenth Century." Ethnohistory 69, no. 4 (October 1, 2022): 493–509. http://dx.doi.org/10.1215/00141801-9881287.

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Abstract In 1586, the Jesuits founded the Colegio Seminario de San Gregorio in Mexico City. Throughout the colonial era and into the late nineteenth century, the school worked almost exclusively for Indigenous students. The political reforms introduced in Spain in 1812 stipulated the eradication of the segregated system that had prevailed during the colonial era. In response, civil authorities in Mexico City elaborated plans and reforms to allow non-Indigenous students access to San Gregorio. The arguments that nineteenth-century intellectuals expressed in favor of those reforms were broad-ranging and analyzed by contemporary scholars. However, we know little about Indigenous communities’ opinions concerning those transformations. This essay aims to review some of the ideas expressed by Indigenous intellectuals who sought to maintain the school as an exclusively “Indian” college.
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GARCIA-AGUILAR, J. L. "The Autonomy and Democracy of Indigenous Peoples in Canada and Mexico." ANNALS of the American Academy of Political and Social Science 565, no. 1 (September 1, 1999): 79–90. http://dx.doi.org/10.1177/0002716299565001005.

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García-Aguilar, José L. "The Autonomy and Democracy of Indigenous Peoples in Canada and Mexico." ANNALS of the American Academy of Political and Social Science 565, no. 1 (September 1999): 79–90. http://dx.doi.org/10.1177/000271629956500105.

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Briseño Roa, Julieta. "Los jóvenes, el pensamiento-otro, y la micro-geopolítica de conocimiento entre generaciones en las Secundarias Comunitarias Indígenas de Oaxaca, México." education policy analysis archives 26 (July 23, 2018): 88. http://dx.doi.org/10.14507/epaa.26.3505.

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In Oaxaca (Mexico), communality understood as a counter-hegemonic “thinking otherwise” permeated the indigenous teachers’ movement, as it helped identify the existence of a geopolitics of knowledge as a strategy of modernity/coloniality. The present article offers ethnographically based evidence on the everyday construction of one of the community education projects: the model of the Secundarias Comunitarias Indígenas (SCI) of the state of Oaxaca, which was conceived as a project of epistemic emancipation. It contributes to the ongoing discussion on decolonizing (or decolonial) practices that might promote the construction of "ways of thinking otherwise" among young people, by analyzing the tensions that arise between two generations in practices that reveal two ways of conceiving indigenous education. Based on this analysis, the article discusses the relevance of the Educacion Intercultural Bilingüe model in Mexico for indigenous peoples is discussed.
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Rabinovici, Silvana. "Resistance and the Sacred: An Approach to the Various Meanings of the “Right to the Sacred” in Mexico Today." Open Theology 4, no. 1 (July 1, 2018): 228–35. http://dx.doi.org/10.1515/opth-2018-0016.

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Abstract This article analyses a certain philosophical (ethical and political) interpretation of “the sacred” as brought up by native world views of indigenous peoples in the American continent from a decolonial approach. Translation is used as resistance that resounds in the social-environmental struggles in our continent nowadays, particularly in Mexico. The appropriation of the term “sacred” by native peoples reveals the colonial political theory of the State. By challenging consumerism and ecological destruction, the translation of the indigenous concept of ‟sacred” into an ecological conception of intrinsic link between people and “nature” enables a dialogue between those cultures and the warning of modern science about global warming and the over-exploitation of the earth’s resources.
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Asad, Asad L., and Jackelyn Hwang. "Migration to the United States from Indigenous Communities in Mexico." ANNALS of the American Academy of Political and Social Science 684, no. 1 (July 2019): 120–45. http://dx.doi.org/10.1177/0002716219848342.

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Research on Mexican migration to the United States has long noted how the characteristics of sending communities structure individuals’ opportunities for international movement. This literature has seldom considered the concentration of indigenous residents (those with origins in pre-Hispanic populations) in migrant-sending communities. Drawing on data from 143 communities surveyed by the Mexican Migration Project, and supplemented with data from the Mexican Census, this article uses multilevel models to describe how the share of indigenous residents in a migrant-sending community relates to different aspects of the migratory process. We focus on (1) the decision to migrate to the United States, and (2) the documentation used on migrants’ first U.S. trip. We do not find that the concentration of indigenous residents in a sending community is associated with the decision to migrate to the United States. However, we do find that people in communities with relatively high indigenous populations are more likely to migrate as undocumented rather than documented migrants. We conclude that the concentration of indigenous peoples in communities likely indicates economic and social disadvantage, which limits the residents’ possibilities for international movement.
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Valtierra Zamudio, Jorge, and Lorena Córdova-Hernández. "Pueblos indígenas y religiosidad en México frente a la pandemia por COVID-19." Comparative Cultural Studies - European and Latin American Perspectives 6, no. 13 (April 13, 2021): 89–101. http://dx.doi.org/10.36253/ccselap-12762.

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The COVID-19 pandemic shows adverse effects around the world, not only in the socio-economic aspect but also in religious practices, which are fundamental for the cohesion and affirmation of the identity of indigenous peoples. In Mexico, the forms that Catholicism has adopted to adapt to the health contingency stand out for the use of information and communication technologies. However, in indigenous (rural) communities, there is not enough infrastructure to transfer religious practices to these formats. Consequently, some villages suspended these activities, while others continued autonomously, despite the health contingency, that is because religion is fundamental to protect themselves and face events such as the pandemic. This article describes – through the application of telephone interviews and monitoring of the communication spaces of the Catholic communities and missions – how the religious experience of some Tojolabal peoples in Chiapas and an Ixcatecan village in Oaxaca. Likewise, how indigenous communities follow their spiritual practices or not and how religion plays a fundamental role in Mexican indigenous communities despite confinement and social distance in the context of the pandemic.
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Ponce-Calderón, Laura Patricia, Fernando Limón-Aguirre, Iokiñe Rodríguez, Dante Arturo Rodríguez-Trejo, Bibiana Alejandra Bilbao, Guadalupe del Carmen Álvarez-Gordillo, and José Villanueva-Díaz. "Fire management in pyrobiocultural landscapes, Chiapas, Mexico." Tropical Forest Issues, no. 61 (November 10, 2022): 53–59. http://dx.doi.org/10.55515/abwj7126.

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Communities in Chiapas are pioneers in fire management; for example, land users have to request burning permits from village organizations, following customary environmental management practices. This article reports on the cultural management of fire by indigenous Antelá and Tziscao communities in and around Lagunas de Montebello National Park, Chiapas, Mexico. It addresses territoriality, memory, regimes and management, and the integration of cultural knowledge and perspectives, with global relevance for all Indigenous peoples. This is the first published reference to the term “Pyrobiocultural” that the authors of this article (among others) have been developing over recent years.
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Avena Koenigsberger, Mtra Alexandra. "Estudiantes indígenas en el contexto de las desigualdades estructurales." CPU-e, Revista de Investigación Educativa, no. 24 (January 27, 2017): 176–98. http://dx.doi.org/10.25009/cpue.v0i24.2408.

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En este artículo pretendo analizar la relación entre el sistema educativo mexicano y las estructuras de inequidad. Para ello, analizaré algunos problemas que enfrentan las estudiantes indígenas al momento de hacer efectivo su derecho a la educación. Ofrezco una serie de motivos que explican las desigualdades educativas entre estudiantes indígenas y no indígenas. Para ello, recurro al concepto de desigualdad estructural y argumento que las poblaciones indígenas son víctimas de este tipo de desigualdad. Retomando debates críticos del liberalismo igualitario, finalmente, sugiero que el sistema educativo mexicano debe adoptar los principios de las políticas de la diferencia y, como consecuencia, del multiculturalismo.AbstractIn this article I intend to analyze the relation between the Mexican educational system and structural inequalities. For that, I will analyze the problems that indigenous students face when trying to make effective their right to education. I offer a series of reasons that explain the educational inequalities between indigenous and non-indigenous students. By developing the concept of structural inequality, I argue that indigenous peoples in Mexico are victims of these type of inequalities. And finally, by drawing on some critical debates against liberal egalitarianism I suggest that the Mexican educational system ought to adopt principles of the politics of difference and, as a consequence, of multiculturalism.Recibido: 01 de agosto de 2016Aceptado: 15 de diciembre de 2016
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Truitt, Jonathan. "Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City." Americas 66, no. 03 (January 2010): 311–30. http://dx.doi.org/10.1017/s0003161500005757.

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In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and the first indigenous chapel in New Spain, San Josef de los Naturales. Together this friary and chapel served as the main point of interaction for Franciscan conversion efforts within the altepetl, ethnic state, of Mexico-Tenochtidan. In the courtyard of San Francisco, next to the indigenous chapel, fray Pedro established an indigenous school aimed at the indoctrination of the Nahua peoples of Mexico-Tenochtitlan and other outlying altepetl. Although its students were primarily members of indigenous nobility, other promising Nahuas received an education there as well.
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Truitt, Jonathan. "Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City." Americas 66, no. 3 (January 2010): 311–30. http://dx.doi.org/10.1353/tam.0.0209.

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In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and the first indigenous chapel in New Spain, San Josef de los Naturales. Together this friary and chapel served as the main point of interaction for Franciscan conversion efforts within the altepetl, ethnic state, of Mexico-Tenochtidan. In the courtyard of San Francisco, next to the indigenous chapel, fray Pedro established an indigenous school aimed at the indoctrination of the Nahua peoples of Mexico-Tenochtitlan and other outlying altepetl. Although its students were primarily members of indigenous nobility, other promising Nahuas received an education there as well.
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Chávez-García, Miroslava. "Interview with Yolanda Cruz." Boom 1, no. 3 (2011): 57–61. http://dx.doi.org/10.1525/boom.2011.1.3.57.

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“Interview with Yolanda Cruz” is a conversation with filmmaker Yolanda Cruz, a graduate of UCLA’s film school and 2011 Sundance Screenwriters Lab Fellow. The interview focuses on her filmmaking, indigenous origins as a Chatino (one of sixteen indigenous groups in Oaxaca, Mexico), and views of indigenous peoples in California and across the globe. The interview spends time on Cruz’s latest film, 2501 Migrants, which depicts the unique work of Alejandro Santiago, an indigenous artist from Oaxaca, who uses his artwork to bring attention to the migrants who have left the region and created what has been called “cultural and domestic abandonment.”
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Cruz Rueda, Elisa. "Mexico and the United States in a Comparative Situational Approach." Mexican Law Review 12, no. 2 (December 4, 2019): 139. http://dx.doi.org/10.22201/iij.24485306e.2020.2.14175.

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This article performs a comparative analysis of the constitutional bases of the Mexican and U.S. legal systems, and how they are expressed in two case studies. Both case studies deal with human rights as expressed through a community’s relationship to territory. However, the communities in question are differentiated by their status as legal subjects. The U.S. case examines a community primarily comprised of European-American descendants; the Mexican case considers an indigenous community. Nevertheless, in both cases State involvement occurs that favors the interests of energy companies, rather than the expressed interests of the communities. The Mexican case documents an attempt to apply energy reform measures, without taking into account the rights of indigenous communities. The U.S. case shows how legal constructs have evolved to structurally favor corporate interests at the expense of human rights. These examples are used to demonstrate how democratic ideals, ostensibly protected by Mexican and U.S. constitutional systems, remain unfulfilled. While the case studies discuss how the law and the State relate to the governed, particularities exist due to the practices and procedures of the distinct governing bodies involved, and because the governed peoples - a community of European-American descent and an indigenous community in Mexico - are different legal subjects before the law. These are areas for future comparative analysis and beyond the scope of this article.
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Dillingham, A. S. "Indigenismo Occupied: Indigenous Youth and Mexico's Democratic Opening (1968–1975)." Americas 72, no. 4 (October 2015): 549–82. http://dx.doi.org/10.1017/tam.2015.67.

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In April 1975, indigenous youth in Mexico occupied regional development centers throughout the southern state of Oaxaca. From the Sierra Sur town of Miahuatlán, to the arid highlands of the Mixteca Alta, to the valley of the Papaloapan Dam project, these youth took control of Instituto Nacional Indigenista (INI) coordinating centers and held them for more than a month. Trained aspromotores bilingües(bilingual agents of education and development projects) by a separate regional development agency (the Instituto de Investigación y Integración Social del Estado de Oaxaca, or IIISEO), they demanded professional training and the creation of positions for themselves as federal teachers. Their banners accused the Mexican government of ethnocide against native peoples, denouncing the government's celebration of indigenous culture as a mask for continued exploitation.
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Kretov, S. M. "“Ethnic Revival” in Globalizing World: The Example of Indigenous Political Movements in Latin America." MGIMO Review of International Relations 12, no. 5 (November 18, 2019): 44–63. http://dx.doi.org/10.24833/2071-8160-2019-5-68-44-63.

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The article offers an inquiry into the problem of “ethnic revival” in politics against the background of the accelerated globalization processes through the example of the indigenous movements in Latin America. In particular, it explains how such global trends as the democratization and liberalization of social and political spheres, intensified activities of international institutions on the empowerment of disadvantaged social groups, the inclusion of ecological problems in national and international agendas, growing interest of international society to the social and political problems of developing countries have contributed to the intensification of political activities of the indigenous peoples in Latin America in the last 25 years.The indigenous political activism has taken radically different institutional forms and has led to diverse outcomes. For instance, in Mexico the indigenous peoples did not manage to create a viable sociopolitical force capable of advocating for their rights. In some other Latin America states, there are indigenous organizations that successfully promote the interests of native peoples. Moreover, in various countries the indigenous representatives are elected to national and local governments. In Colombia, Ecuador and Nicaragua the indigenous political parties were found, which, as long as other political forces, are participating in electoral processes and are delegating their representatives to public institutions. Whereas in case of Bolivia, the indigenous movement in alliance with left and progressive social organizations, has become the leading political force.The author gives an explanation why the political activism of the indigenous peoples in different Latin American countries has taken such forms and has contributed to such results. On the basis of the analysis of these political activities the conclusion is made about common features of political culture, self-identification and perception of social and political processes by the indigenous peoples of Latin America.
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Tomasz Szyszka. "Zarys historii ewangelizacji Meksyku od XVI do XVII wieku." Annales Missiologici Posnanienses 24 (December 31, 2019): 7–30. http://dx.doi.org/10.14746/amp.2019.24.1.

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The evangelization of Mexico in the 16th and 17th centuries is a fascinating period in the history of Christianization of the New World. The creative confrontation of the then missionaries (Franciscans, Dominicans, Augustinians, and Jesuits) with local cultures and beliefs and the Spanish conquest system resulted in the development of innovative methods of working with indigenous peoples (catechisms, education, art, hospitality, scientifi c research) and the creation of stable church structures in Mexico.
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Domínguez Núñez, Martín Cuitzeo. "A Cybercartographic Atlas of the Sky: Cybercartography, Interdisciplinary and Collaborative Work among the Pa Ipai Indigenous Families from Baja California, Mexico." ISPRS International Journal of Geo-Information 11, no. 3 (February 28, 2022): 167. http://dx.doi.org/10.3390/ijgi11030167.

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In this article, I discuss how sky mapping was carried out among the Pa Ipai peoples from Baja California in Mexico. This mapping was elaborated through an interdisciplinary study that combined cybercartography, ethnography, cultural astronomy, semiotics, and collaborative work. The central argument of the article focuses on how the cybercartographic sky atlas of the Pa Ipai people responded to the situation and social problems of these communities. Some of these problems are extreme poverty, violence, and conflicts with the Mexican state and the academic world. In this context, the atlas and the collaborative work became tools that created links with indigenous families, especially with the young people. The mapping process also helped to resolve the tensions mentioned above. The article also addresses how the economic and political situation in Mexico has an effect on the preservation of the atlas. Some of the results of this work are that the Pai Ipai atlas allows, conserves, and renews songs, stories, and experiences around heaven. Another remarkable result is that the teenagers have positively received the atlas and the collaborative experience derived from it.
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Monteflores, Omar Lucas. "Anarchism and the Indigenous Peoples of Guatemala: A Tenuous Relation." Anarchist Studies 28, no. 2 (September 1, 2020): 76–92. http://dx.doi.org/10.3898/as.28.2.04.

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While the indigenous peoples of Guatemala and its history of anarchist thought are seldom studied together but there is merit to exploring the differences and convergences between the anarchist movement's perspectives on class and ethnicity and those of better understood liberal, socialist and communist traditions. Anarchists in Guatemala made tentative efforts to reach out to rural workers and peasants in the period between 1928 to 1932, but these efforts were circumscribed and largely unsuccessful. They did so under the influence of more structured movements in Mexico and Argentina, which incorporated visions of collective emancipation that would appeal to autonomous indigenous movements; however their brief embrace of these issues, interrupted by fierce repression by the state, was curtailed by the overwhelming urban base from which they intervened in labour and social struggles. The reasons for this failure lay in the history of Guatemalan race relations and the structural divisions between urban and rural society that endured during the transition from colonial to republican society, and which anarchists tied to overcome.
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Muñoz Martínez, Rubén. "Definitions, differences and inequalities in times of COVID‐19: indigenous peoples in Mexico." Social Anthropology 28, no. 2 (May 2020): 324–26. http://dx.doi.org/10.1111/1469-8676.12875.

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Téllez, Michelle, Maribel Alvarez, and Brianna P. Herrera. "Sometimes It’s Necessary to Break a Few Rules." Ethnic Studies Review 44, no. 1 (2021): 5–12. http://dx.doi.org/10.1525/esr.2021.44.1.5.

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In October of 2020, the University of Arizona’s College of Social and Behavioral Sciences hosted a lecture series called Womanpower. The final lecture was an interview between Michelle Téllez and Yalitza Aparicio—an Indigenous woman, actress, and activist. This interview transcript (originally conducted in Spanish) discusses Aparicio’s childhood, her experiences with discrimination, her role in the groundbreaking film Roma, and her activism on behalf of domestic workers and Indigenous peoples. In this interview, Téllez highlights issues of Indigenous rights, recognizing how Aparicio’s platform can bring visibility to the O’odham land defenders fighting for their sacred lands today, but also to Indigenous peoples fighting for their territories in Mexico, as alluded to in Roma. Téllez wanted to recognize the power that is ever-present in the bodies and minds of women workers who create possibilities despite their circumstances, and who maneuver between space and place, languages and cultures as they center homes, both their own and others. She points us to Aparicio’s role as a domestic worker to remind us of the silent but ever-present power of women. Téllez connects the interview with her own research and personal experiences growing up along the U.S./Mexico border in the cities of San Diego/Tijuana – where she was witness to the racial, gendered, and classed dynamics of power and exclusion.
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Fierros-González, Isael, and Jorge Mora-Rivera. "Drivers of Livelihood Strategies: Evidence from Mexico’s Indigenous Rural Households." Sustainability 14, no. 13 (June 30, 2022): 7994. http://dx.doi.org/10.3390/su14137994.

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Mexico has the largest Indigenous population in the Americas and the most native languages in the region. These Indigenous peoples face a similar set of structural barriers to achieving more sustainable livelihoods, including criminal violence and huge hurdles to accumulating assets, in addition to their poverty. The purpose of this paper is to identify the main drivers of sustainable livelihood strategies in Indigenous households in rural Mexico. Using cluster analysis and a multinomial logit model based on a mixed approach that employs a traditional perspective of development alongside the sustainable livelihoods approach (SLA), our results suggest that a significant proportion of Indigenous households engage in livelihoods linked to the environment and nature, while only a small segment of households has been able to accumulate assets and adopt more profitable non-farming livelihoods. Our findings also reveal how the creation of human capital, the provision of basic services, and support to mitigate the effects of extreme weather all contribute to reducing risk for Indigenous households. The findings suggest that public policies must target these specific issues in order to solve structural problems that limit the efficacy with which Indigenous households use their family assets.
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Eisenstadt, Todd A. "Agrarian Tenure Institution Conflict Frames, and Communitarian Identities." Comparative Political Studies 42, no. 1 (November 7, 2008): 82–113. http://dx.doi.org/10.1177/0010414008325273.

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Drawing on a survey of more than 4,000 respondents, this article argues that contrary to claims by the 1994 Zapatista insurgency, indigenous and nonindigenous respondents in southern Mexico have been united more by socioeconomic and land tenure institution variables than by ethnic identity. Based on statistical models, it concludes that in rural southern Mexico, ethnicity alone is less important in shaping peoples' attitudes than whether the dominant land tenure institutions are the “communitarian” state-penetrated ejidos (communitarian collective farms) of Chiapas or the more “individualist” so-called communal lands of Oaxaca. It concludes by affirming that—contrary to many analysts of Chiapas's 1994 indigenous rebellion—external influences (here state-established land tenure institutions) can trump ideology in framing social movements. Rural Chiapas's prevalent communitarian attitudes seem to have resulted partly from exogenous land tenure institutions (ejidos) rather than from endogenous indigenous identities alone, as claimed by Zapatistas and scholars.
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Chinchilla Mazariegos, Oswaldo. "Pedro de Alvarado, Tonatiuh: Reconsidering Apotheosis in Nahua and Highland Maya Narratives of the Spanish Invasion." Ethnohistory 69, no. 1 (January 1, 2022): 53–79. http://dx.doi.org/10.1215/00141801-9404155.

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Abstract Recent scholarship on the Spanish invasion of the New World has brought under scrutiny the historiographic theme of apotheosis—the notion that Indigenous peoples regarded the invaders as gods or godlike beings and that such beliefs influenced their responses. This article examines the question by focusing on Pedro de Alvarado, a leading member of Hernán Cortés’s contingent, who was known as Tonatiuh—a Nahuatl word that designated the sun, the day, and the sun god. Indigenous peoples in Mexico and Guatemala used the name during the invasion, and Nahua, K’iche’, and Kaqchikel authors employed it frequently in later writings that variously hinted at, endorsed, or questioned Alvarado’s associations with the sun god. Rather than an imposition resulting from Spanish teachings, the association of Alvarado with the sun god derived from Mesoamerican beliefs about the rise and fall of successive eras, which provided Indigenous paradigms to explain the Spanish invasion.
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Díaz, Mónica. "An Indigenous Congregation at the Colegio of San Gregorio: Dowries for “Indias” and the Economy of Salvation." Ethnohistory 69, no. 4 (October 1, 2022): 477–91. http://dx.doi.org/10.1215/00141801-9881269.

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Abstract This essay focuses on the connective networks among Native peoples that the Jesuit Colegio of San Gregorio and the Good Death Congregation promoted. Specifically, it discusses how aspects of what the article calls the economy of salvation allowed for the strengthening of social networks among Natives in the central part of Mexico City. Through the establishing of pious works within the colegio that supported the congregation’s activities, Indigenous peoples fostered a sense of cohesiveness and bolstered their ethnic identities.
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Aros, Jesus (Jess). "Discussion of Arredondo: Psychohistory and Soul Wounds." Journal of Pacific Rim Psychology 2, no. 1 (March 1, 2008): 18–20. http://dx.doi.org/10.1375/prp.2.1.18.

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AbstractIt is clear that organisational and social efforts are necessary in forming a nonviolent political process that rightly seeks to empower both the Mestizo (mixed) and fully indigenous peoples of Mexico, and western Latino/a America as a part of the Pacific Rim, and affirm our multiple existence and voices (Arredondo & Aros, 2004; Arredondo, this volume).
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Canedo, Ana. "Labor Market Discrimination Against Indigenous Peoples in Mexico: A Decomposition Analysis of Wage Differentials." Iberoamericana – Nordic Journal of Latin American and Caribbean Studies 48, no. 1 (2019): 12–27. http://dx.doi.org/10.16993/iberoamericana.433.

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Castells-Talens, Antoni, José Manuel Ramos Rodríguez, and Marisol Chan Concha. "Radio, control, and indigenous peoples: the failure of state-invented citizens' media in Mexico." Development in Practice 19, no. 4-5 (June 2009): 525–37. http://dx.doi.org/10.1080/09614520902866298.

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de la Luz Maldonado Ramírez, María. "Langue, danse et migration : identité autochtone au Mexique depuis les marges." Caietele Echinox 40 (June 28, 2021): 175–84. http://dx.doi.org/10.24193/cechinox.2021.40.14.

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"The objective of this text is to reflect about the limits of indigenous identity in Mexico, which has been historically sanctioned by the State through public policies aimed at the native speaking population; in opposition to the identity which this configured in the peoples not only by the native language, but in a way of life of its own and his processes of symbolization in the transmission of traditions. We will present the case of the linguistic rescue of the Zapotec in San Jerome Tlacochahuaya, in Oaxaca, Mexico, between 2017 and 2019."
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Moscato, Derek. "Cultural Resiliency and the Rise of Indigenous Media." Media and Communication 4, no. 2 (April 26, 2016): 38–41. http://dx.doi.org/10.17645/mac.v4i2.312.

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Valerie Alia’s book, <em>The New Media Nation: Indigenous Peoples and Global Communication </em>(New York: Berghahn Books, 2012, 270 pp.), points the way to major communication breakthroughs for traditional communities around the world, in turn fostering a more democratic media discourse. From Canada to Japan, and Australia to Mexico, this ambitious and wide-reaching work examines a broad international movement that at once protects ancient languages and customs but also communicates to audiences across countries, oceans, and political boundaries. The publication is divided roughly into five sections: The emergence of a global vision for Indigenous communities scattered around the world; government policy obstacles and opportunities; lessons from Canada, where Indigenous media efforts have been particularly dynamic; the global surge in television, radio and other technological media advances; and finally the long-term prospects and aspirations for Indigenous media. By laying out such a comprehensive groundwork for the rise of global Indigenous media over a variety of formats, particularly over the past century, Alia shows how recent social media breakthroughs such as the highly successful #IdleNoMore movement—a sustained online protest by Canada’s First Nations peoples—have been in fact inevitable. The world’s Indigenous communities have leveraged media technologies to overcome geographic isolation, to foster new linkages with Indigenous populations globally, and ultimately to mitigate structural power imbalances exacerbated by non-Indigenous media and other institutions.
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O'Hara, Matt. "How to Read the Rock Face? Getting Old in the Archive of Postcolonial Mexico." Hispanic American Historical Review 102, no. 3 (August 1, 2022): 387–414. http://dx.doi.org/10.1215/00182168-9798265.

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Abstract Could the horrors of Spanish colonialism be resolved when Mexico became a postcolonial republic? What did liberty mean for Indigenous peoples in the aftermath of independence from Spain? In the 1830s, Manuel Espinosa de los Monteros tried to answer these questions by reading ancient symbols high on the rock face of Tianguistepetl. Espinosa's reading of the rock face led to the most aggressive prediction of Indigenous political liberation in early Mexico. He produced a work of history and prophecy that probed the limits of the new nation to address the legacies of colonialism. Immersed in the wreckage of the past, an old man surveyed the ruins and imagined a future that looked nothing like the world outside his doors. This article analyzes Espinosa's prophecy and explores the methodological challenges of studying historical subjects who are at odds with their earlier selves.
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Baglay, Valentina E. "THE VOICE OF INDIGENOUS PEOPLES IN CONTEMPORARY CINEMA AND TV IN MEXICO: LESSONS FOR RUSSIA?" Historical and social-educational ideas 9, no. 5/1 (January 1, 2017): 49–55. http://dx.doi.org/10.17748/2075-9908-2017-9-5/1-49-55.

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Pacino, Nicole. "Five Hundred Years of Political Struggle: New Research on Indigenous Peoples in Bolivia and Mexico." Latin American Perspectives 47, no. 6 (October 8, 2020): 141–46. http://dx.doi.org/10.1177/0094582x20952329.

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munoz, Alejandro Anaya. "Explaining the Politics of Recognition of Ethnic Diversity and Indigenous Peoples' Rights in Oaxaca, Mexico." Bulletin of Latin American Research 23, no. 4 (October 2004): 414–33. http://dx.doi.org/10.1111/j.0261-3050.2004.00116.x.

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Cortez, Amanda Daniela, Deborah A. Bolnick, George Nicholas, Jessica Bardill, and Chip Colwell. "An ethical crisis in ancient DNA research: Insights from the Chaco Canyon controversy as a case study." Journal of Social Archaeology 21, no. 2 (March 3, 2021): 157–78. http://dx.doi.org/10.1177/1469605321991600.

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In recent years, the field of paleogenomics has grown into an exciting and rapidly advancing area of scientific inquiry. However, scientific work in this field has far outpaced the discipline’s dialogue about research ethics. In particular, Indigenous peoples have argued that the paleogenomics revolution has produced a “vampire science” that perpetuates biocolonialist traditions of extracting Indigenous bodies and heritage without the consent of, or benefits to, the communities who are most affected by this research. In this article, we explore these ethical issues through the case study of a project that sequenced the ancient DNA (aDNA) of nine Ancestral Puebloan people from Chaco Canyon, New Mexico. By providing a “thick description” of this controversy, we are able to analyze its metanarratives, periodization, path dependency, and historical contingencies. We conclude that the paleogenomics revolution needs to include an ethical revolution that remakes the field’s values, relationships, forms of accountability, and practices.
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Nagengast, Carole, and Michael Kearney. "Mixtec Ethnicity: Social Identity, Political Consciousness, and Political Activism." Latin American Research Review 25, no. 2 (1990): 61–91. http://dx.doi.org/10.1017/s0023879100023384.

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Culture, according to one anthropological formulation, is “the structure of meaning through which people give shape to their experience” (Geertz 1973, 312). Clifford Geertz's definition necessarily implies consideration of struggles over the politics of that meaning. Implicit and explicit in such struggles are political efforts to impose upon others a particular concept of how things really are and therefore how people are obliged to act (Geertz 1973, 316). During the process of nation building, history and the structure of meaning that it gives to contemporary “culture” are often manipulated so that socially, politically, and economically opposed groups are merged into putative harmonious “imagined communities” whose reality enters into public consciousness and social discourse as the authentic past (Anderson 1983). But consciousness of shared identity and common discourse centered upon that identity are not un-contested. In Mexico competing images of indigenous “tradition” entail just such a political struggle over meaning, a struggle over the definition of what constitutes indigenous culture—“real” ethnic identity, as it were—and a consequent struggle over what actions, if any, need to be taken (and by whom) to combat the second-class status of most of the country's indigenous peoples.
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Ornelas Tavares, Gloria Evangelina. "Dimensión educativa en procesos rituales de comunidades indígenas." Tequio 1, no. 1 (September 2, 2017): 25–31. http://dx.doi.org/10.53331/teq.v1i1.7955.

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This paper summarizes progress in the research project on Education and Ritualism among Indigenous Peoples, approved and financed for 2016-2018 by the Diversity and Interculturality Academic Area of the National University of Education Sciences (UPN)-Ajusco campus. The purpose is to study diversity from a perspective of intercultural and education, arguing conceptually and methodologically the importance of the Mesoamerican world view in research into the educational process immersed in rituals into which members of indigenous communities participate. One of the two contexts under study is Mixe indigenous family-community education. The other context is classroom education for itinerant Nahua and Otomi children in a town of original peoples in the south of the Valley of Mexico, specifically in a school for 9-14 year olds in the Xochimilco district. Both investigations are advancing in their empirical referents and conceptual analyses. The first piece of research is carried out by Blanca Zitlali López Martínez on the topics of identity, culture, and education implemented via a family-community ritual. The second project by Tahnee Nemo Ramírez problematizes aspects related with the political socialization of children under itinerant situation of over age in the urban educational space, within other aspects.
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Dietz, Dr Gunther. "Educación intercultural en México." CPU-e, Revista de Investigación Educativa, no. 18 (January 6, 2014): 172–81. http://dx.doi.org/10.25009/cpue.v0i18.761.

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El presente artículo muestra de forma precisa y sintética las principales evoluciones que ha tenido la educación intercultural en México, partiendo de sus orígenes que se remontan al indigenismo postrevolucionario, pasando por las reivindicaciones formuladas por movimientos y organizaciones indígenas y desembocando en la actual política gubernamental de “educación intercultural bilingüe”.AbstractThe following article presents and summarizes the main developments of intercultural education in Mexico, starting from its origins in post-revolutionary indigenismo politics, through presenting the main ethnic claims made by indigenous movements and organizations; ending with the analysis of the current policy of “intercultural and bilingual education” for indigenous peoples. Recibido: 20 de mayo de 2012Aceptado: 28 de junio de 2012
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