Journal articles on the topic 'Nahua communities'
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Granicka, Katarzyna. "Marital Practices of the Nahuas and Imposed Sociocultural Change in Sixteenth-Century Mexico." Ethnohistory 69, no. 1 (January 1, 2022): 81–100. http://dx.doi.org/10.1215/00141801-9404173.
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Abstract There are many sources that allowed scholars to study the nature and functions of polygamous marriages of the Nahua nobility. Very few studies, however, focus on the marital relations of the Nahua commoners. This article presents exploratory research into various kinds of marriages of the macehualtin—polygamy, sororate, and levirate. Based on the available material (early censuses, inquisitorial records, sixteenth-century accounts) it discusses the functions that these types of unions played in Nahua society. Moreover, it reflects on the effects that the Christianization and prohibition of such marriages had on Nahua society. The Nahuas could either reshape their communities, by adjusting to the new rules, or continue their precolonial practices in hiding. Either way, the imposed Christianization can be analyzed through the notion of the cultural trauma, which occurred when the Nahuas were forced to reshape their communities to adjust to the new rules.
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Sánchez-Perry, Josefrayn. "Exclusive Monotheism and Sahagún’s Mission: The Problem of Universals in the First Book of the Florentine Codex." Religions 12, no. 3 (March 18, 2021): 204. http://dx.doi.org/10.3390/rel12030204.
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This article outlines the missionary methods of the Franciscan Bernardino de Sahagún, his interaction with Nahua communities in central Mexico, and the production of a text called the Florentine Codex. This article argues that the philosophical problem of universals, whether “common natures” existed and whether they existed across all cultures, influenced iconoclastic arguments about Nahua gods and idolatry. Focusing on the Florentine Codex Book 1 and its Appendix, containing a description of Nahua gods and their refutation, the article establishes how Sahagún and his team contended with the concept of universals as shaped by Nahua history and religion. This article presents the Florentine Codex Book 1 as a case study that points to larger patterns in the Christian religion, its need for mission, and its construal of true and false religion.
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Conway, Richard. "Violence and vigilance in Nahua communities of seventeenth-century central Mexico." Colonial Latin American Review 26, no. 4 (October 2, 2017): 439–62. http://dx.doi.org/10.1080/10609164.2017.1402231.
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Hicks, Frederic. "GOVERNING SMALLER COMMUNITIES IN AZTEC MEXICO." Ancient Mesoamerica 23, no. 1 (2012): 47–56. http://dx.doi.org/10.1017/s095653611200003x.
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AbstractThe Nahua-speaking area of Postclassic central Mexico was composed of many city-states, which consisted of a nucleated and urbanized central area where the major political and economic centers were located, and a predominantly rural area where most of the people lived. This outlying area and its small communities had to be governed, and this paper identifies, from ethnohistorical sources, the most likely tasks of local government and the local officials responsible for carrying them out. Special attention is given to the role of the local nobility, where present, and of their equivalent, when not; to overseers of labor, and to leaders of the all-important labor squads which built and maintained the urban centers. The custodians of wealth and those most likely to have been military or ritual leaders are identified.
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Cendejas, Josefina María, Omar Arroyo, and Angélica Sánchez. "COMUNALIDAD Y BUEN VIVIR COMO ESTRATEGIAS INDÍGENAS FRENTE A LA VIOLENCIA EN MICHOACÁN: LOS CASOS DE CHERÁN Y SAN MIGUEL DE AQUILA." Revista Pueblos y fronteras digital 10, no. 19 (June 1, 2015): 257. http://dx.doi.org/10.22201/cimsur.18704115e.2015.19.53.
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La escalada de violencia en la que vive el estado occidental de Michoacán, México, desde 2006, ha afectado con especial virulencia a las regiones de la Tierra Caliente, la Sierra Costa y la Meseta Purépecha. En este artículo se abordan dos casos de comunidades indígenas, una purépecha: Cherán, y una nahua: San Miguel de Aquila. Se describen y comparan las respuestas de ambas ante los embates del crimen organizado, en busca de los elementos que expliquen los resultados dramáticamente distintos que han obtenido a partir de sus respectivas iniciativas de respuesta colectiva ante la violencia. El enfoque desde la ecología política permite analizar la problemática de ambos casos como resultado del «asalto global a los bienes comunes», mientras que las nociones de comunalidad y buen vivir resultan pertinentes para identificar las fortalezas, las debilidades y las posibles consecuencias a futuro de los movimientos sociales.
COMMUNALITY AND BUEN VIVIR AS INDIGENOUS STRATEGIES TO FACE VIOLENCE IN MICHOACAN: THE CASES OF CHERÁN AND SAN MIGUEL DE AQUILA
The escalation of violence experienced since 2006 in the Western state of Michoacan, Mexico, has significantly affected the regions of Tierra Caliente, Sierra Costa and Meseta Purépecha. This article addresses two cases of indigenous communities, a Purepecha community in Cherán, and a Nahua community in San Miguel de Aquila. The collective responses of these two communities to the attacks of organized crime are described and compared in search of elements to explain the dramatically different results obtained by both communities. An approach from the perspective of political ecology allows for an analysis of the issues faced by each one of them as a result of the «global assault on common goods». The notions of comunalidad and buen vivir ‘good living’ are germane to an identification of strengths, weaknesses and possible future consequences of the social movements.
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Sousa, Lisa. ""A Great Bundle, a Large Packframe": Carrying Burdens to Create Nahua Communities in Colonial Mexico." Eighteenth-Century Studies 56, no. 2 (January 2023): 199–204. http://dx.doi.org/10.1353/ecs.2023.0005.
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Lotero-Velásquez, Elisa, Eduardo García-Frapolli, José Blancas, Alejandro Casas, and Andrea Martínez-Ballesté. "Eco-Symbiotic Complementarity and Trading Networks of Natural Resources in Nahua Communities in Mountain Regions of Mexico." Human Ecology 50, no. 2 (February 28, 2022): 307–19. http://dx.doi.org/10.1007/s10745-022-00311-x.
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Kovats Sánchez, Gabriela. "“If We Don’t Do It, Nobody Is Going to Talk About It”: Indigenous Students Disrupting Latinidad at Hispanic-Serving Institutions." AERA Open 7 (January 2021): 233285842110591. http://dx.doi.org/10.1177/23328584211059194.
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Hispanic and Latinx are terms that conflate ethnicity, race, and nationality and complicate our ability to generalize what it means for Hispanic-serving institutions (HSIs) to serve such a diverse student population. Latinidad has also privileged mestizo narratives that obscure enduring colonialities of power and perpetuate the invisibility of Indigenous Peoples. Conceptually framed by Critical Latinx Indigeneities, this study documents the testimonios of 10 Indigenous Mixtec/Ñuu Savi, Zapotec, and Nahua students at HSIs in California. I highlight issues of racialization and Indigenous misrepresentation within Latinx-centered curricula and programming and the ways participants engaged in fugitive acts of learning to claim new forms of visibility on campus. The findings raise important implications for HSIs, including Latinx programming that disrupts colonial perspectives and creates more nuanced understandings of diasporic Indigeneity within Latinx communities.
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Gutiérrez, Gerardo. "INDIGENOUS COATS OF ARMS IN TÍTULOS PRIMORDIALES AND TECHIALOYAN CÓDICES: NAHUA CORPORATE HERALDRY IN THE LIENZOS DE CHIEPETLAN, GUERRERO, MEXICO." Ancient Mesoamerica 26, no. 1 (2015): 51–68. http://dx.doi.org/10.1017/s0956536115000127.
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AbstractThe introduction of European heraldry in the Americas created a special class of material culture and iconography that circulated widely on coins, paper, architecture, and textiles. More interestingly, its appropriation and use by indigenous communities has not received proper archaeological attention. In this paper I analyze the adoption of royal Spanish heraldry by Nahua political systems (altepetl) during the Colonial period, from the sixteenth to the eighteenth centuries. My primary goal is to understand the context, meaning, and social practices for three late colonial banners from eastern Guerrero—the Lienzos de Chiepetlan IV, V, and VI. I argue that these three banners can be treated as moveable pieces of a complex heraldic ensemble to form the full ornamented coat of arms of the Spanish king. These three banners permit us to compare and contrast indigenous narratives of allegiance and resistance to Spanish imperialism.
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Moreno Uribe, Verónica. "Interdependencia, cuidados y resistencia. Nikan Tipowih y la reproducción de la vida en Zongolica, Veracruz." Ecología Política. Cuadernos de debate internacional, no. 61 (June 2021): 103–6. http://dx.doi.org/10.53368/ep61fcrr02.
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The State of Veracruz, Mexico, ranks second for the crime of femicide in México, in addition to this, a scenario of increasing precariousness that puts at risk the possibility of reproducing life in decent conditions. Faced with this, women of diverse origins have organized to work in the construction of caring communities, as possibilities to preserve their lives, territories and culture. We approach this problem from the stakes of feminist political ecology and community feminism, to understand the complexity of the tensions waged by those who seek to weave strategies for the reproduction of living, in the midst of a plundering system that attacks bodies, knowledge and territories and damages the ties and exchanges between women. Our reflection is centered on the experience of Nikan Tipowih, political pedagogical resistance, linked to the defense of the territory, knowledge and the Nahua language of the Sierra de Zongolica. Veracruz.
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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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Husted, Bryan W. "Buen Vivir: A Path to Reimagining Corporate Social Responsibility in Mexico after COVID-19." Sustainability 13, no. 11 (June 6, 2021): 6451. http://dx.doi.org/10.3390/su13116451.
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The COVID-19 pandemic has exposed the unsustainable relations between business, society, and the natural environment in Mexico and around the world. Given these unsustainable relations, this essay asks the question: How can Mexican and multinational corporations enable human flourishing both at work and in the communities where they operate? It answers the question by examining how the Indigenous concept of Buen Vivir (living well) can serve as a basis for reimagining corporate social responsibility (CSR). Methodologically, it draws on ancient and contemporary Nahua poets as sources of ancestral Indigenous knowledge. Using these poets, the paper first establishes the applicability of Buen Vivir for Mexico. Relevant concepts include the quality of life, the relationship of humans to nature, the goal of economic growth, and the value of Indigenous knowledge. Using Buen Vivir as a framework for rethinking CSR, the paper integrates business within nature and dialogues with ancestral knowledge. It also focuses on localism and particularism, on quality in addition to quantity, on alternatives to economic growth, and on community. It ends by examining the implications of Buen Vivir for CSR theory and practice by incorporating Indigenous practices of communal work and conceptualizing the firm as a member of the community.
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García, Élodie Dupey. "Creating the Wind." Latin American and Latinx Visual Culture 2, no. 4 (2020): 14–31. http://dx.doi.org/10.1525/lavc.2020.2.4.14.
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This article explores how the Nahua of late Postclassic Mesoamerica (1200–1521 CE) created living and material embodiments of their wind god constructed on the basis of sensory experiences that shaped their conception of this divinized meteorological phenomenon. In this process, they employed chromatic and design devices, based on a wide range of natural elements, to add several layers of meaning to the human, painted, and sculpted supports dressed in the god’s insignia. Through a comparative examination of pre-Columbian visual production—especially codices and sculptures—historical sources mainly written in Nahuatl during the viceregal period, and ethnographic data on indigenous communities in modern Mexico, my analysis targets the body paint and shell jewelry of the anthropomorphic “images” of the wind god, along with the Feathered Serpent and the monkey-inspired embodiments of the deity. This study identifies the centrality of other human senses beyond sight in the conception of the wind god and the making of its earthly manifestations. Constructing these deity “images” was tantamount to creating the wind because they were intended to be visual replicas of the wind’s natural behavior. At the same time, they referred to the identity and agency of the wind god in myths and rituals.
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Milbrath, Susan. "Seasonal Cycles, Veintena Rituals, and Yearbearer Ceremonies in Central Mexico / Rituales de las veintenas y cargadores de los años en el México central." Revista Trace, no. 81 (January 31, 2022): 247. http://dx.doi.org/10.22134/trace.81.2022.142.
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La exploración del ciclo del año en el Códice Borgia en relación con las ceremonias de fin de año representadas en las páginas 49-52 del Borgia permite entender mejor el ciclo de las 18 veintenas (periodos de veinte días) en las comunidades orientales nahuas, especialmente del valle de Puebla-Tlaxcala, lugar de origen de este códice. Los rituales de las veintenas representados en este almanaque y la sección narrativa de las páginas 29-46 proporcionan evidencia de que las veintenas realmente estaban ligadas a las estaciones. Las fechas del año, sin embargo, siguieron un sistema diferente, coordinado con el ciclo continuo de 260 días en el tonalpohualli. Ningún ajuste fue posible en el ciclo de 52 años, pero este no es el caso de las veintenas, que nunca se nombran como parte del xiuhmolpilli. Parece probable que la flexibilidad del sistema de las veintenas permitiera que los «meses» se ajustaran para mantenerse en sintonía con las estaciones.Abstract: An exploration of the cycle of the year in the Codex Borgia in relation to the year-end ceremonies represented on pages 49-52 of the Codex Borgia allows us to better understand the cycle of 18 veintena festivals (periods of 20 days) in the eastern Nahua communities, especially the Puebla-Tlaxcala Valley, the point of origin of the Codex Borgia. The veintena rituals depicted in this almanac and the narrative section on pages 29-46 provide evidence that the veintenas were tied to the seasons. The year dates, however, followed a different system, coordinated with the continuous cycle of 260 days in the tonalpohualli. No adjustment was possible in this cycle of 52 years, but this is not the case with the veintenas, which were never named as part of the xiuhmolpilli. It seems that the flexibility of the veintena system allowed the «months» to be adjusted to stay in tune with the seasons.Keywords: calendars; seasonality; annual rituals; Codex Borgia; Aztecs.Résumé : L’exploration du cycle de l’année dans le Codex Borgia en relation avec les cérémonies de fin d’année représentées dans pages 49-52 nous permet de mieux comprendre le cycle des 18 « vingtaines » (période du 20 jours) dans les communautés orientales nahuas, en particulier de la vallée de Puebla-Tlaxcala, lieu d’origine du Codex Borgia. Les rituels des « vingtaines » représentés dans cet almanach et dans la section narrative du page 29-46 prouvent que les « vingtaines » étaient vraiment liées aux saisons. Les dates de l’année, cependant, ont suivi un système différent, coordonné avec le cycle continu de 260 jours du tonalpohualli. Aucun ajustement n’était possible au cours d’un cycle de 52 ans, mais ce n’était pas le cas avec les « vingtaines », qui ne sont jamais mentionnées comme faisant partie du xiuhmolpilli. Il semble probable que la flexibilité du système des «vingtaines» permit d’ajuster les «mois» pour rester en phase avec les saisons.Mots-clés : calendriers ; saisonnalité ; rituels annuels ; Codex Borgia ; Aztèques.
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Minto, Bruno W., Claudia E. Nagatsuyu, Carlos R. Teixeira, Felipe S. Zanuzzo, Thaísa D. Candido, Lucia M. I. Diogo, and Aline S. Macedo. "Minimally invasive hysterectomy in Coatis ( Nasua nasua )." Pesquisa Veterinária Brasileira 37, no. 6 (June 2017): 627–29. http://dx.doi.org/10.1590/s0100-736x2017000600016.
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ABSTRACT: Some wildlife species, such as coatis, have a high degree of adaptability to adverse conditions, such as fragmented urban forests, increasingly common on the world stage. The increase in the number of these mesopredators causes drastic changes in the communities of smaller predators, interferes with reproductive success of trees, as well as becoming a form of exchange between domestic and wild areas, favoring the transmission of zoonosis and increasing the occurrence of attacks to animals or people. This report describes the use of minimally invasive hysterectomy in two individuals of the species Nasua nasua, which can be accomplished through the use of hook technique, commonly used to castrate dogs and cats. The small incision and healing speed of incised tissues are fundamental in wild life management since the postoperative care is limited by the behavior of these animals. This technique proved to be effective and can greatly reduce the morbidity of this procedure in coatis.
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Dufendach, Rebecca. "“As if His Heart Died”: A Reinterpretation of Moteuczoma’s Cowardice in the Conquest History of the Florentine Codex." Ethnohistory 66, no. 4 (October 1, 2019): 623–45. http://dx.doi.org/10.1215/00141801-7683240.
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Abstract The first encounters between Nahuas and Spaniards from 1519 to 1521 resulted in widespread deaths in the indigenous communities of central Mexico. Although the first recorded disease epidemic is often acknowledged as a factor in the loss of rule to the invaders, Moteuczoma receives much of the blame. Historians contend that Moteuczoma’s cowardice facilitated the defeat of his people. Instead, this article argues that descriptions of the pain and fright that afflicted Moteuczoma and his people in Book XII of the Florentine Codex are references to long-standing cultural concepts of illness. This article uses colonial and modern ethnographic sources to illuminate enduring Mesoamerican concepts of health and sickness. The chaos and loss of life connected to the first epidemic in 1520 contributed significantly to the fall of Tenochtitlan. This article reveals how Nahuas remembered and understood the startling arrival of the Spaniards and the first terrifying disease epidemic during the invasion.
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YAMAKI, Katsunori, Yumi SHIMBO, and Masahiro TANAKA. "Restoration of Coral Communities using the Mesh-Type Artificial Base in the Naha Port." Journal of Japan Society of Civil Engineers, Ser. B2 (Coastal Engineering) 70, no. 2 (2014): I_1171—I_1175. http://dx.doi.org/10.2208/kaigan.70.i_1171.
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Szamet, Miriam. "Before the “War of Languages”: Locals, Immigrants and Philanthropists at the Hilfsverein’s Teachers’ Seminar in Jerusalem 1907–1910." Naharaim 12, no. 1-2 (December 19, 2018): 173–95. http://dx.doi.org/10.1515/naha-2018-0009.
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Abstract Established in Jerusalem by the Hilfsverein der deutschen Juden, the first Teacher Training Seminar is a fascinating case study of the rapid change within the Jewish communities in late Ottoman Palestine. This essay focuses on the 1907 conflict between the Seminar’s management and its Eastern-European students concerning training and teaching in the modern Hebrew, a development which would later nourish the so-called “War of Languages” in 1913. These conflicts reflected the gap between immigrants who had fled anti-Semitic riots in Eastern Europe and witnessed Socialist revolutions, and the experiences of Jerusalem-born students familiar with the activity of philanthropic Jewish organizations within the local children’s education system. The chasm between the nationalist educational goals of the Hebrew yishuv and the Hilfsverein’s aims of modernization and professionalization led to mutual radicalization and the establishment of a separate Zionist education system by Zionist Organisations. The staunch position in favor of teaching in Hebrew expressed the Hebrew and secular national consciousness of the immigrant student, and was evidence of their professional pedagogical goals.
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Chamoux, Marie-Noëlle. "¿Hacia el indio nuevo? De lo global a lo local y a la inversa en pueblos nahuas del norte de Puebla." Revista Trace, no. 50 (July 10, 2018): 34. http://dx.doi.org/10.22134/trace.50.2006.423.
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La vida cotidiana en las comunidades indígenas ha sufrido muchos cambios desde los años cuarenta del siglo XX. El espacio, tal como los indígenas se lo apropian prácticamente, revela estos cambios. Se usa los conceptos de “mundo rural”, dominado por lo agropecuario, y de “lugares”, espacios con alta densidad de relaciones sociales. Se examina el caso de los nahuas del norte de Puebla (municipio de Huauchinango), señalando el ocaso del etos rural y la dominación ya instalada de valores urbanos. Se constata sin embargo, la permanencia de fuertes solidaridades familiares y el arraigo al pueblo. Pero en cambio se observa la pérdida de sentido del territorio del pueblo, tanto en su uso económico como en su apropiación simbólica y ritual. Casa, pueblo, comarca y “mundo exterior” son los espacios considerados para evaluar los cambios sufridos e imaginar un porvenir ya fuertemente amarrado a la modernidad.Abstract: Daily life in indigenous communities has suffered many changes since the nineteen forties. Space reveals these changes through the manner in which indigenous populations appropriate it. Concepts are employed such as “the rural world”, dominated by agricultural and livestock activity and “places”, spaces containing a high density of social relations. We examine the case of Nahuas in the north of Puebla (municipality of Huauchinango), pointing out a decline in rural ethos and the establishing of a domination of urban values. Nevertheless we verify the permanence of strong family solidarities and attachment to the village. On the other hand we observe the loss of a sense of territory, both in terms of economic use as in symbolic and ritual appropriation. House, village, region and “outside world” are the space taken into consideration to evaluate the changes suffered and to imagine a future firmly tied to modernity.Résumé : La vie quotidienne dans les communautés indigènes a subi de nombreux changements depuis les années quarante du XXe siècle. L’espace, tel que les Indiens se l’approprient dans la pratique, en porte la trace. On utilise les concepts de “milieu rural”, dominé par l’agriculture, et de “lieux”, espaces de haute densité de relations sociales. On examine le cas des Nahuas du nord de Puebla (municipe de Huauchinango), en signalant le déclin d’un etos rural et la domination déjà installée des valeurs urbaines. On constate cependant la permanence de fortes solidarités familiales et l’attachement au village. En revanche on observe la perte de sens du territoire, tant dans ses usages économiques que dans son appropriation symbolique et rituelle. L’habitat, le village, la contrée et le “monde extérieur” sont considérés pour évaluer les changements subis et imaginer un avenir déjà fortement amarré à la modernité.
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Ávila Nájera, Dulce María, Eduardo J. Naranjo, Barbara Jane Tigar, Oscar Agustin Villarreal, and Germán David Mendoza. "An Evaluation of the Contemporary Uses and Cultural Significance of Mammals in Mexico." Ethnobiology Letters 9, no. 2 (August 5, 2018): 124–35. http://dx.doi.org/10.14237/ebl.9.2.2018.1106.
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We evaluated current uses of wild mammals by indigenous and mestizo communities in Mexico by extracting data from 59 sources published or produced between 1987–2017, covering data from 240 localities and 3,905 questionnaires. We then calculated a Cultural Value Index (CVI) previously applied to plants to quantify resource use and assess the cultural significance of each mammal. A total of 82 species were reported, and the animals with the highest cultural importance according to their CVI (in brackets) were two species of deer (Odocoileus virginianus [18.32] and Mazama temama [10.04]), as well as the nine-banded armadillo (Dasypus novemcinctus [14.18]), white-nosed coati (Nasua narica [14.75]), collared peccary (Pecari tajaccu [11.90]), northern raccoon (Procyon lotor [11.28]) and spotted paca (Cuniculus paca [9.84]). The most common uses were for food, to reduce the damage or harm they cause, and for medicinal purposes, with O. virginianus, P. lotor, N. narica, and D. novemcinctus frequently hunted for all these reasons. Our analysis also highlighted the hunting of rarer species of national conservation concern, including commercial trading of body parts of the felids Panthera onca, Leopardus pardalis, and Leopardus wiedii. By quantifying the ethnozoological significance of wildlife to indigenous communities, indices such as CVI provide a robust measure of the extent of use and preference for particular species or taxa. This adds to the body of evidence used to develop effective regulations and laws related to harvesting and hunting, and helps promote a more sustainable and long-term approach to the use of natural resources.
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Domínguez-Yescas, Reyna, José Antonio Vázquez-García, Miguel Ángel Muñiz-Castro, Gerardo Hernández-Vera, Eduardo Salcedo-Pérez, Ciro Rodríguez-Pérez, and Sergio Ignacio Gallardo-Yobal. "Small-Scale Environmental Drivers of Plant Community Structure and Diversity in Neotropical Montane Cloud Forests Harboring Threatened Magnolia dealbata in Southern Mexico." Diversity 12, no. 12 (November 24, 2020): 444. http://dx.doi.org/10.3390/d12120444.
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Gradient analysis was used to determine factors driving small-scale variation of cloud forest communities harboring Magnolia dealbata, a threatened species and bioculturally relevant tree for the Chinantecan, Mazatecan, Nahuan, and Zapotecan ethnicities in southern Mexico. Particularly, we aimed to: (a) determine factors explaining major community gradients at different heterogeneity scales along a small-scale elevational gradient, (b) test the Decreasing and the Continuum hypotheses along elevation, and (c) classify vegetation to assist in identifying conservation priorities. We used a stratified random sampling scheme for 21 woody stands along a small-scale (352 m) elevational transect. Four main data matrices were used (presence-absence, density, basal area, and guild data). Through Non-metric Multidimensional Scaling (NMS), Principal Coordinates Analysis (PCoA), and distance-based Redundancy Analysis (db-RDA), we found that major community variation was explained by soil pH, displaying an outstanding vegetation discontinuity, separating the species-rich relic Oreomunnea-Ticodendron-stands from stands with higher importance values for M. dealbata. The high species richness observed was explained by a combination of the windward effect of dry-seasonal maximum cloud condensation gain and habitat differentiation-specialization, a phenomenon that may also explain the mid-peak hypothesis and ensure the survival of relic species. Sampling-truncation and conservation status also played a role in this. Our results do not support the Decreasing and Continuum hypotheses along elevation.
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Hagler, Anderson. "Exhuming the Nahualli: Shapeshifting, Idolatry, and Orthodoxy in Colonial Mexico." Americas 78, no. 2 (April 2021): 197–228. http://dx.doi.org/10.1017/tam.2020.135.
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AbstractThis article examines the relationship between ritual specialists, nanahualtin or nahualistas (pl.) and nahualli or nahual (sing.), and healing practices, adding context to the social roles they fulfilled and the range of feats they performed. The cases examined here reveal that nanahualtin operated as intellectuals in their communities because of their ability to control animals, prognosticate, and heal or harm individuals at will. Some nanahualtin shapeshifted from humans to animals while others possessed animal companions. The elevated status of nanahualtin led commoners to seek their advice, which conflicted with the established orthodoxy of the Catholic Church. Because clergymen championed the sacraments as the best way to access the divine, non-orthodox rituals performed in mountains, rivers, and caves were derided as idolatrous devil worship.The 11 criminal and Mexican Inquisition cases examined here range from 1599 to 1801. Two seventeenth-century cases (1678 and 1685) and one eighteenth-century case (1701) contain Nahuatl phrases and testimonies from Chiapas and Tlaxcala, respectively. The cases from Chiapas demonstrate the use of Nahuatl as a vehicular language outside the central valley of Mexico. This article examines the gender of the animals into which ritual specialists transformed as an emergent category from trial records, which provides insight into Catholic officials’ understanding of the nahualli. Last, this study notes social divisions between rural and urban clergy regarding the power of nanahualtin and the efficacy of their magic.
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Naumkin, V. V., and V. A. Kuznetsov. "Deja vu: Medieval Motifs in Modern Arab Political Life." MGIMO Review of International Relations 12, no. 4 (September 9, 2019): 38–53. http://dx.doi.org/10.24833/2071-8160-2019-4-67-38-53.
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The article analyzes specific elements of the Arab societies’ political life which distinguish it from political relations in the Western nation-states. Admitting the existence of a large number of such kind of elements, the authors focus only on three of them which are related to the sources of power and its distribution. Emphasizing that these elements are deeply rooted into the Arab-Muslim political tradition, so that they have tended to be present throughout the whole Islamic period of the region, the authors find out that each of them has its own medieval countertype. Thus, the article addresses the dichotomy of the supreme power of caliphs and sultans, formed in the IX – XI centuries and manifested today both in Jihadist organizations (i.e. ISIS, Al-Qaeda) and in the political strategies of moderate Islamist movements, such as Tunisian party Al-Nahda. The second example is the urban militias, which are correlated with the medieval phenomenon of «young hero» or «chivalry» communities – fityan. The fityan communities have seven specific traits, which not only are characteristic of the militias, but also demonstrate fundamental difference between the militias and urban criminal groups. Major attention is paid to Libyan militias, which are studied on the materials of field research conducted by one of the authors. Finally, the third element discussed is the particular role of the army and other security forces in the Arab political systems.The authors provide three possible interpretations of all the revealed coincidences. According to the first one, they are presented as aberrations of the researcher’s scientific consciousness, which make them look for historical equivalents to contemporary issues. Second interpretation belongs to the tradition of «the new medievalism». According to it, the described phenomenon is in fact the revival of some medieval practices, caused by the end of the Modernity era. The last interpretation views the analyzed elements as distinctive civilization traits of the Arab world.
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ROBINSON, WILLIAM I. "Juan Pablo Pérez Sáinz and Katharine E. Andrade-Eekhoff, Communities in Globalization: The Invisible Mayan Nahual (Lanham, MD: Rowman and Littlefield, 2003), pp. v+167, $72.00, $26.95 pb; £18.95, pb." Journal of Latin American Studies 39, no. 1 (February 2007): 192–94. http://dx.doi.org/10.1017/s0022216x06342344.
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Farfán, José Antonio Flores. "Culture and Language Revitalization, Maintenance, and Development In Mexico: The Nahua Alto Balsas Communities." International Journal of the Sociology of Language 2001, no. 152 (January 20, 2001). http://dx.doi.org/10.1515/ijsl.2001.055.
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Martínez-Herrera, Gonzalo, Irma Trejo, Ana I. Moreno-Calles, María Fernanda de Alba-Navarro, and Andrea Martínez-Ballesté. "Knowing the Clouds through the Land: Perceptions of Changes in Climate through Agricultural Practices in Two Nahua Indigenous Communities." Journal of Ethnobiology 41, no. 3 (October 8, 2021). http://dx.doi.org/10.2993/0278-0771-41.3.349.
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Sarmiento, Iván, Sergio Paredes-Solís, Abraham de Jesús García, Nadia Maciel Paulino, Felipe René Serrano de los Santos, José Legorreta-Soberanis, Germán Zuluaga, Anne Cockcroft, and Neil Andersson. "Safe birth in cultural safety in southern Mexico: a pragmatic non-inferiority cluster-randomised controlled trial." BMC Pregnancy and Childbirth 22, no. 1 (January 17, 2022). http://dx.doi.org/10.1186/s12884-021-04344-w.
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Abstract Background Available research on the contribution of traditional midwifery to safe motherhood focuses on retraining and redefining traditional midwives, assuming cultural prominence of Western ways. Our objective was to test if supporting traditional midwives on their own terms increases cultural safety (respect of Indigenous traditions) without worsening maternal health outcomes. Methods Pragmatic parallel-group cluster-randomised controlled non-inferiority trial in four municipalities in Guerrero State, southern Mexico, with Nahua, Na savi, Me’phaa and Nancue ñomndaa Indigenous groups. The study included all pregnant women in 80 communities and 30 traditional midwives in 40 intervention communities. Between July 2015 and April 2017, traditional midwives and their apprentices received a monthly stipend and support from a trained intercultural broker, and local official health personnel attended a workshop for improving attitudes towards traditional midwifery. Forty communities in two control municipalities continued with usual health services. Trained Indigenous female interviewers administered a baseline and follow-up household survey, interviewing all women who reported pregnancy or childbirth in all involved municipalities since January 2016. Primary outcomes included childbirth and neonatal complications, perinatal deaths, and postnatal complications, and secondary outcomes were traditional childbirth (at home, in vertical position, with traditional midwife and family), access and experience in Western healthcare, food intake, reduction of heavy work, and cost of health care. Results Among 872 completed pregnancies, women in intervention communities had lower rates of primary outcomes (perinatal deaths or childbirth or neonatal complications) (RD -0.06 95%CI − 0.09 to − 0.02) and reported more traditional childbirths (RD 0.10 95%CI 0.02 to 0.18). Among institutional childbirths, women from intervention communities reported more traditional management of placenta (RD 0.34 95%CI 0.21 to 0.48) but also more non-traditional cold-water baths (RD 0.10 95%CI 0.02 to 0.19). Among home-based childbirths, women from intervention communities had fewer postpartum complications (RD -0.12 95%CI − 0.27 to 0.01). Conclusions Supporting traditional midwifery increased culturally safe childbirth without worsening health outcomes. The fixed population size restricted our confidence for inference of non-inferiority for mortality outcomes. Traditional midwifery could contribute to safer birth among Indigenous communities if, instead of attempting to replace traditional practices, health authorities promoted intercultural dialogue. Trial registration Retrospectively registered ISRCTN12397283. Trial status: concluded.
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Ortega-Álvarez, Rubén, Alana Pacheco-Flores, and Alejandro Casas. "The “Guamúchil” cultivation in a Mexican cultural landscape: A wild food source for people and birds." Frontiers in Forests and Global Change 5 (September 16, 2022). http://dx.doi.org/10.3389/ffgc.2022.1020207.
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Indigenous management of biocultural resources can influence behavior of non-target animals. Hence, identifying shared resources between indigenous communities and fauna is essential to understand the ecological relationships that occur within cultural landscapes and promote sustainable practices. In this ethnoecological research we analyzed the feeding importance of a wild food that is used by both people and birds. We employed unstructured interviews and a survey to learn about food resources used by people of a Nahua community in western Mexico. Trees were frequently mentioned by locals; thus, we determined salience and cultural meaning of arboreal feeding sources for the indigenous community. The “Guamúchil” or Manila tamarind (Pithecellobium dulce) was the most bioculturally salient tree for the feeding and economy of local people, and we evaluated its significance for birds too. We analyzed avian foraging behavior to estimate the number of species that used the tree as a food source, the relevance of Guamúchil as foraging substrate, food types provided by this tree, and the avian feeding use of Guamúchil when it was locally employed as a live fence. We observed that local people tracked fruiting Guamúchil across the landscape and cultivated it in homegardens to facilitate fruit access. Seed pods were locally appreciated for direct consumption by households and commercialization. Guamúchil’s cover was low in the surrounding forest (mean: 0.4, standard deviation: 0.7), but much higher in homegardens (mean: 20.9, standard deviation: 16.3). We estimated that about a fourth of the avian species that foraged across the cultural landscape during our sampling feed on Guamúchil. Birds prey on invertebrates associated with this tree, but Guamúchil was mostly important to avian foraging for the fruit it produces. We determined that live fences of Guamúchil functioned as complementary food sources to birds. Our research shows how humans and birds share key feeding resources within cultural landscapes. Also, we depict how indigenous agroforestry practices positively impact wildlife foraging, which should be promoted as conservation and restoration tools to support sustainability. Identifying key foods and analyzing their use might facilitate the development of activities aimed to benefiting both humans and animal communities.
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Zarazúa-Carbajal, Mariana, Michelle Chávez-Gutiérrez, Juan Luis Peña-Mondragón, and Alejandro Casas. "Ecological Knowledge and Management of Fauna Among the Mexicatl of the Sierra Negra, México: An Interpretive Approach." Frontiers in Ecology and Evolution 10 (April 13, 2022). http://dx.doi.org/10.3389/fevo.2022.760805.
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Generally motivated by the relevance of animals in human subsistence, the management of fauna has taken different shapes throughout the world. This study aims to analyse a typology of management forms, exploring their relationship with the motivation to maintain coexistence and use of fauna and mitigate negative human-fauna interactions by the Mexicatl (Nahua) people in Central Mexico. We generally expected to find a broad spectrum of management types in a gradient of interactions intensity. This is because we hypothesised that the more meaningful these interactions due to the magnitude of benefit or damage, philias, or phobias among other positive or negative perceptions, and ecological aspects and management viability, the more actions and practices might be motivated to maintain or mitigate them. We conducted a qualitative research based on interpretivist approaches, mixing qualitative and quantitative analyses, to register the Mexicatl names of fauna present in the area and recognised by locals and to analyse the influence of local ecological knowledge (LEK) and natural history as perceived by people on the use, conflicts, and management practices regarding local fauna. In order to gather such information, in 2018 and 2019 we generated 356 free lists of fauna and 20 sessions of group interviews about the presence of animals in the area, the Mexicatl name, information on distribution, diet, use, management, and other facts. We used visual stimuli with children and young people from schools of basic and intermediate levels in five rural communities and the municipal head of Coyomeapan, Puebla. We also generated free lists and in-depth interviews with 18 persons older than 16 years. People recognised 114 animal items, the most salient being 11 domestic and 14 wild animals including deer, medium and small mammals, snakes, and birds. For both domestic and wild fauna, people reported 18 use categories and three types of damage (crop losses, predation of domestic animals, and damages to health). LEK interacted with traditional celebrations, religious beliefs, land tenure, and migration to define preferences and management types of fauna. Bushmeat demand, especially for Mazama temama and Cuniculus paca, was related to a perception of healthy nutrition properties. Management actions included husbandry of domestic animals, extraction of wild animals for supply, or to avoid damages, captivity, tolerance to damage, protection of seeds and domestic animals threatened by wild fauna, regulations for extraction of wild fauna, and agreements to prevent conflicts. Mixed quantitative and qualitative approaches allowed the interpretation of the human-fauna interactions related to subsistence, coexistence, and the high relevance of LEK, perceptions, religious beliefs, ecosystem, socio-demographic factors, and animal behaviour and habits, which are crucial factors that influence the shaping of management practices. Local management strategies of fauna were diverse and contribute to biocultural conservation and theoretical construction on domestication.
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Cañadas, Fuencisla, Dominic Papineau, Melanie J. Leng, and Chao Li. "Extensive primary production promoted the recovery of the Ediacaran Shuram excursion." Nature Communications 13, no. 1 (January 10, 2022). http://dx.doi.org/10.1038/s41467-021-27812-5.
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AbstractMember IV of the Ediacaran Doushantuo Formation records the recovery from the most negative carbon isotope excursion in Earth history. However, the main biogeochemical controls that ultimately drove this recovery have yet to be elucidated. Here, we report new carbon and nitrogen isotope and concentration data from the Nanhua Basin (South China), where δ13C values of carbonates (δ13Ccarb) rise from − 7‰ to −1‰ and δ15N values decrease from +5.4‰ to +2.3‰. These trends are proposed to arise from a new equilibrium in the C and N cycles where primary production overcomes secondary production as the main source of organic matter in sediments. The enhanced primary production is supported by the coexisting Raman spectral data, which reveal a systematic difference in kerogen structure between depositional environments. Our new observations point to the variable dominance of distinct microbial communities in the late Ediacaran ecosystems, and suggest that blooms of oxygenic phototrophs modulated the recovery from the most negative δ13Ccarb excursion in Earth history.
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Gallas, Elisabeth. "Locating the Jewish Future: The Restoration of Looted Cultural Property in Early Postwar Europe." Naharaim 9, no. 1-2 (January 1, 2015). http://dx.doi.org/10.1515/naha-2015-0001.
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AbstractAt the end of World War II Allied soldiers found an unexpected amount of looted cultural property on German territory, property that had originally belonged to Jewish institutions and private owners from all over Europe. To take care of this precious booty the American Military Government for Germany organized an unprecedented initiative in cultural restitution. However, since most of the Jewish treasures found were heirless, traditional legislation based on bilateral intergovernmental regulations was insufficient for the task of finding just restitution solutions and meeting Jewish collective interests. In 1949, after complex legal negotiations, the New York based corporation Jewish Cultural Reconstruction (JCR) was officially installed to act as trustee for heirless Jewish cultural property found in the American Zone of Occupation. Not only was it extraordinary that the major Jewish organizations of the time – representing Palestine/Israel as well as the Diaspora – worked together via JCR, this was also the first time that international law recognized a legal representative of the Jewish collective. This paper explores the history of JCR, focusing, in particular, on the manifold and conflicting perceptions of the future of Jewish existence post-1945 that informed its work. On the one hand, the reestablished Jewish communities of Europe, especially the one in Germany, strongly contested JCR’s goal of distributing the rescued material to Jewish centers outside of Europe. Unlike JCR, they believed in a new Jewish beginning on the war-torn continent. On the other hand, Zionist- versus Diaspora-centered views also led to internal conflicts within JCR regarding the rightful ownership and appropriate relocation of European Jewish cultural heritage. JCR’s history reveals significant facets of Jewish agency and future planning in the early postwar years while reflecting the new topography of Jewish existence after the Holocaust.
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Matsumoto, Yuka. "Ways of Life and Works of Weaving and Dyeing in Okinawa: Toward a Possible Solution of Carry on Concern." Textile Society of America Symposium Proceedings, 2021. http://dx.doi.org/10.32873/unl.dc.tsasp.0119.
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Okinawa, Japan’s southernmost insular prefecture, has a rich variety of weaving and dyeing traditions, but it is in the midst of issues including an aging local population and depopulating rural communities. Thus, one of the most vexing concerns is how to carry on the weaving and dyeing traditions. This study aims to find ways to ameliorate the condition in Okinawa by analyzing how the lives of Okinawa people relate to the traditional weaving and dyeing in the modern era and by understanding the current significance of them to people’s lives. This study uses nineteen cases from all over Okinawa, and the analysis is made in terms of connections between the traditions and local ways of life, the people’s exploration of their local cultural history and assets, and the search for economic feasibility. The connection between weaving and dyeing traditions and people’s lives is clear in the cases of Motobu, Miyako, Kohama, Kume and Yonaguni, in which local weavers and dyers are managing the balance of work and life well, and the work of weaving and dyeing is mingled into family life and community activities. The cases of Ohgimi, Okinawa City, Tarama, Uruma, Yomitan, Naha, Urasoe, and Tomigusuku show respectively that their people attempt to understand the local history and cultural features, so they express their sense of locality through weaving and dyeing in their own ways. The cases from Haebaru, Ishigaki, Taketomi, and Iriomote illustrate that seeking economic feasibility goes hand in hand with seeking the meaning of the weaving and dyeing activity and, thus, the activity becomes a source of people’s fun and IKIGAI (worthiness of living).
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Charqueño Celis, Norma Fernanda, Martin Garibay, Itzel Sigala, Mark Brenner, Paula Echeverria-Galindo, Socorro Lozano, Julieta Massaferro, and Liseth Pérez. "Testate amoebae (Amoebozoa: Arcellinidae) as indicators of dissolved oxygen concentration and water depth in lakes of the Lacandón Forest, southern Mexico." Journal of Limnology 79, no. 1 (December 16, 2019). http://dx.doi.org/10.4081/jlimnol.2019.1936.
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The ecology of aquatic protists such as testate amoebae is poorly known worldwide, but is almost completely unknown in lakes of the northern Neotropics. To address this knowledge gap, we analyzed testate amoebae (Amoebozoa: Arcellinidae) in lakes of the Lacandón Forest, one of the most biodiverse parts of southern México. We set out to evaluate the diversity of testate amoebae communities and assess whether testate amoebae taxa are reliable indicators of environmental variables dissolved oxygen and water depth. We collected 17 surface sediment samples from a range of water depths in six lakes across the Naha-Metzabok Biosphere Reserve, northeastern Chiapas state. We identified 15 testate amoebae taxa distributed across seven genera. Eleven were identified to species level and four to strain (infra-subspecific level), and taxa were distributed unevenly among samples. Distribution of taxa in samples was related to dissolved oxygen (DO) concentration in the water measured near the sediment surface. Arcella discoides and Centropyxis aculeata strain “aculeata” were the most tolerant of low oxygen concentrations, whereas the other taxa require higher DO levels. The influence of oxygen was also seen at the assemblage level. Sites with low DO concentrations had Shannon Diversity Index (SDI) values <1.5, an indication of stressful ambient conditions. We identified two species assemblage types, which are distinguished by their oxygen concentration requirements. Assemblage 1 was more diverse and possessed species that are intolerant of low oxygen concentrations, whereas Assemblage 2 possessed fewer, rarer, opportunistic species that tolerate stressful conditions. Low oxygen concentrations are related to water depth and the combination of these two variables is important in determining the composition of testate amoebae assemblages in Lacandón Forest lakes. Quantitative relationships between testate amoebae assemblages and water depth will enable use of sedimented amoebae remains for paleolimnological inference of past water level changes in lakes of the Lacandón Forest.