Inference of Ancient Black Mexican Tribes and DNA
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
(Huichol) of Tateikita, Jalisco, Mexico
ETHNO-NATIONALIST POLITICS AND CULTURAL PRESERVATION: EDUCATION AND BORDERED IDENTITIES AMONG THE WIXARITARI (HUICHOL) OF TATEIKITA, JALISCO, MEXICO By BRAD MORRIS BIGLOW A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2001 Copyright 2001 by Brad Morris Biglow Dedicated to the Wixaritari of Tateikita and the Centro Educativo Tatutsi Maxa Kwaxi (CETMK): For teaching me the true meaning of what it is to follow in the footsteps of Tatutsi, and for allowing this teiwari to experience what you call tame tep+xeinuiwari. My heart will forever remain with you. ACKNOWLEDGMENTS I would like to thank my committee members–Dr. John Moore for being ever- supportive of my work with native peoples; Dr. Allan Burns for instilling in me the interest and drive to engage in Latin American anthropology, and helping me to discover the Huichol; Dr. Gerald Murray for our shared interests in language, culture, and education; Dr. Paul Magnarella for guidance and support in human rights activism, law, and intellectual property; and Dr. Robert Sherman for our mutual love of educational philosophy. Without you, this dissertation would be a mere dream. My life in the Sierra has been filled with countless names and memories. I would like to thank all of my “friends and family” at the CETMK, especially Carlos and Ciela, Marina and Ángel, Agustín, Pablo, Feliciano, Everardo, Amalia, Rodolfo, and Armando, for opening your families and lives to me. In addition, I thank my former students, including los chavos (Benjamín, Salvador, Miguel, and Catarino), las chicas (Sofía, Miguelina, Viviana, and Angélica), and los músicos (Guadalupe and Magdaleno). -
The Reorganization of the Huichol Ceremonial Precinct (Tukipa) of Guadalupe Ocotán, Nayarit, México Translation of the Spanish by Eduardo Williams
FAMSI © 2007: Víctor Manuel Téllez Lozano The Reorganization of the Huichol Ceremonial Precinct (Tukipa) of Guadalupe Ocotán, Nayarit, México Translation of the Spanish by Eduardo Williams Research Year : 2005 Culture : Huichol Chronology : Modern Location : Nayarit, México Site : Guadalupe Ocotán Table of Contents Abstract Resumen Linguistic Note Introduction Architectural Influences The Tukipa District of Xatsitsarie The Revolutionary Period and the Reorganization of the Community The Fragmentation of the Community The Tukipa Precinct of Xatsitsarie Conclusions Acknowledgements Appendix: Ceremonial precincts derived from Xatsitsarie’s Tuki List of Figures Sources Cited Abstract This report summarizes the results of research undertaken in Guadalupe Ocotán, a dependency and agrarian community located in the municipality of La Yesca, Nayarit. This study explores in greater depth the political and ceremonial relations that existed between the ceremonial district of Xatsitsarie and San Andrés Cohamiata , one of three Wixaritari (Huichol) communities in the area of the Chapalagana River, in the northern area of the state of Jalisco ( Figure 1 , shown below). Moreover, it analyzes how the destruction of the Temple ( Tuki ) of Guadalupe Ocotán, together with the modification of the community's territory, determined the collapse of these ceremonial links in the second half of the 20th century. The ceremonial reorganization of this district is analyzed using a diachronic perspective, in which the ethnographic record, which begins with Lumholtz' work in the late 19th century, is contrasted with reports by missionaries and oral history. Similarly, on the basis of ethnographic data and information provided by archaeological studies, this study offers a reinterpretation of certain ethnohistorical sources related to the antecedents of these ceremonial centers. -
The Toltec Invasion and Chichen Itza
Other titles of interest published by Thames & Hudson include: Breaking the Maya Code Mexico: From the Olmecs to the Aztecs Angkor and the Khmer Civilization India: A Short History The Incas The Aztecs See our websites www.thamesandhudson.com www.thamesandhudsonusa.com 7 THE POSTCLASSIC By the close of the tenth century AD the destiny of the once proud and independent Maya had, at least in northern Yucatan, fallen into the hands of grim warriors from the highlands of central Mexico, where a new order of men had replaced the supposedly more intellectual rulers of Classic times. We know a good deal about the events that led to the conquest of Yucatan by these foreigners, and the subsequent replacement of their state by a resurgent but already decadent Maya culture, for we have entered into a kind of history, albeit far more shaky than that which was recorded on the monuments of the Classic Period. The traditional annals of the peoples of Yucatan, and also of the Guatemalan highlanders, transcribed into Spanish letters early in Colonial times, apparently reach back as far as the beginning of the Postclassic era and are very important sources. But such annals should be used with much caution, whether they come to us from Bishop Landa himself, from statements made by the native nobility, or from native lawsuits and land claims. These are often confused and often self-contradictory, not least because native lineages seem to have deliberately falsified their own histories for political reasons. Our richest (and most treacherous) sources are the K’atun Prophecies of Yucatan, contained in the “Books of Chilam Balam,” which derive their name from a Maya savant said to have predicted the arrival of the Spaniards from the east. -
Sources and Resources/ Fuentes Y Recursos
ST. FRANCIS AND THE AMERICAS/ SAN FRANCISCO Y LAS AMÉRICAS: Sources and Resources/ Fuentes y Recursos Compiled by Gary Francisco Keller 1 Table of Contents Sources and Resources/Fuentes y Recursos .................................................. 6 CONTROLLABLE PRIMARY DIGITAL RESOURCES 6 Multimedia Compilation of Digital and Traditional Resources ........................ 11 PRIMARY RESOURCES 11 Multimedia Digital Resources ..................................................................... 13 AGGREGATORS OF CONTROLLABLE DIGITAL RESOURCES 13 ARCHIVES WORLDWIDE 13 Controllable Primary Digital Resources 15 European 15 Mexicano (Nahuatl) Related 16 Codices 16 Devotional Materials 20 Legal Documents 20 Maps 21 Various 22 Maya Related 22 Codices 22 Miscellanies 23 Mixtec Related 23 Otomi Related 24 Zapotec Related 24 Other Mesoamerican 24 Latin American, Colonial (EUROPEAN LANGUAGES) 25 PRIMARY RESOURCES IN PRINTED FORM 25 European 25 Colonial Latin American (GENERAL) 26 Codices 26 2 Historical Documents 26 Various 37 Mexicano (Nahautl) Related 38 Codices 38 Lienzo de Tlaxcala 44 Other Lienzos, Mapas, Tiras and Related 45 Linguistic Works 46 Literary Documents 46 Maps 47 Maya Related 48 Mixtec Related 56 Otomí Related 58 (SPREAD OUT NORTH OF MEXICO CITY, ALSO HIDALGO CLOSELY ASSOCIATED WITH THE OTOMÍ) Tarasco Related 59 (CLOSELY ASSOCIATED WITH MICHOACÁN. CAPITAL: TZINTZUNRZAN, LANGUAGE: PURÉPECHA) Zapotec Related 61 Other Mesoamerican 61 Latin American, Colonial (EUROPEAN LANGUAGES) 61 FRANCISCAN AND GENERAL CHRISTIAN DISCOURSE IN NATIVE -
Huichol, Uto-Aztecan (1, P.1)
1. Description 1.1 Name of society, language, and language family: Wizarika “the healers”, Huichol, Uto-Aztecan (1, p.1) 1.2 ISO code (3 letter code from ethnologue.com): hch (1, p.1) 1.3 Location (latitude/longitude): 21°30’ to 22°35’ N and 104°00’ to 104°30’ W. The Huichol live in the Sierra Madre Occidental of Mexico, in the states of Jalisco, Nayarit, Zacatecas and Durango (3, p. 1). The area in which they live is some of the most rugged terrain in Mexico (2, p. 1). It is typified by mesas, cliffs and river valleys, and is covered mostly by scrub and thorns (2, p. 1). 1.4 Brief history: Little is known about the origins of the Huichol. Regardless of their origins, it is likely the Huichol culture consisted of four or five tribes, each with distinct regional traditions. Due to the rugged terrain of the sierra and the physical resistance of the Indians, the Huichol held out against direct Spanish domination until the 1720s. By this time their territory and population had been drastically reduced. The Franciscans established centers that served as missions and frontier posts in the area. Some of the first Franciscan missionaries established communities which eventually assimilated with the mestizo population. In the most remote of these centers the Huichol maintained more of their native beliefs and practices. Since the Huichol area was located along the fringe of Spanish-controlled lands, the centers became outposts to protect the region from Indian attacks. The Huichol had a more privileged status and were allowed to have their own tribal government and were exempt from paying tribute. -
K-2 Pre Huichol Final Edits.Docx
Mexico: Meso-American Indigenous People – The Huichol Pre-Visit Activity: Background Reading Mexico is a country that is south of the United States. Mexico and Texas share a border along the Rio Grande River, so they are neighbors. Mexico has mountains, deserts, plains, and seacoasts. Most of the time, the weather is warm or hot in Mexico because it is closer to the equator than Texas. Mexico also has many beautiful plants and many animals. The first people to live in Mexico were the Aztecs. Later, people from Spain came to Mexico to live. Most people living in Mexico today are related to the Aztecs and Spanish people. One group living in Mexico today are known as the Huichol people. They live in small villages in the mountains of Mexico. They have their own special way of life, or culture. Culture includes language, religion, art, music, and celebrations of a group of people. The Huichol people create art that looks like the things they see in the mountains where they live. This means they love to show plants, animals and the sky. The Huichol people are famous for using colored beads and yarn to create art that shows nature around them. All Huichol art shows their beliefs, or religion. Each animal, plant, and color used has a special meaning. Today, the Huichol people sell their art to make money that helps them live. Rio Grande River Mountains where Huichol live Source: http://www.indian-cultures.com/cultures/huichol-indians/ Mexico: Meso-American Indigenous People - The Huichol Pre-Visit Activity: Background Reading Name: ______________________________ Date: ______________ 1. -
Chicana/Os Disarticulating Euromestizaje By
(Dis)Claiming Mestizofilia: Chicana/os Disarticulating Euromestizaje By Agustín Palacios A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Ethnic Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Laura E. Pérez, Chair Professor José Rabasa Professor Nelson Maldonado-Torres Universtiy of California, Berkeley Spring 2012 Copyright by Agustín Palacios, 2012 All Rights Reserved. Abstract (Dis)Claiming Mestizofilia: Chicana/os Disarticulating Euromestizaje by Agustín Palacios Doctor of Philosophy in Ethnic Studies University of California, Berkeley Professor Laura E. Pérez, Chair This dissertation investigates the development and contradictions of the discourse of mestizaje in its key Mexican ideologues and its revision by Mexican American or Chicana/o intellectuals. Great attention is given to tracing Mexico’s dominant conceptions of racial mixing, from Spanish colonization to Mexico’s post-Revolutionary period. Although mestizaje continues to be a constant point of reference in U.S. Latino/a discourse, not enough attention has been given to how this ideology has been complicit with white supremacy and the exclusion of indigenous people. Mestizofilia, the dominant mestizaje ideology formulated by white and mestizo elites after Mexico’s independence, proposed that racial mixing could be used as a way to “whiten” and homogenize the Mexican population, two characteristics deemed necessary for the creation of a strong national identity conducive to national progress. Mexican intellectuals like Vicente Riva Palacio, Andrés Molina Enríquez, José Vasconcelos and Manuel Gamio proposed the remaking of the Mexican population through state sponsored European immigration, racial mixing for indigenous people, and the implementation of public education as a way to assimilate the population into European culture. -
Folk Music of Mexico
THE LIBRARY OF CONGRESS MUSIC DIVISION-RECORDING LABORATORY FOLK MUSIC OF THE AMERICAS Issued from the Collections of the Archive of American Folk Song ALBUM XIX FOLK MUSIC OF MEXICO RECORDED AND EDtTIW BY HENRIETTA YURCHENCO In 1943 the Library of Congress in cooperation with the Inter american Indian Institute and the Department of Education of Mexico set up a project to record Indian music. Between 1944 when the work hegan and 1946, music was recorded among th", following tribes: Seri and Yaqui of the State of Sonora; Tarahumara of Chihua hua; Cora from Nayarit; Huichol of Jalisco; and Tzotzil and Tzeltal of Chiapas. These trihes were selected because they are the most primitive tribes of Mexico and the least influenced by modern civi lization. T.he music contained in this album is representative of the entire collection. Many difficulties were encountered during the various expeditions: the Indian settlemepts were located far from the civilized centers and the heavy and delicate equipment had to be transported by mule over hazardous mountain trails; the general primitive conditions found in these areas imposed hardships on the personnel. Each new trip had its special burden: sometimes the machine broke down or the power supply gave out; occasionally a tired mule rolled over on his back, miraculously leaving the records intact. In some regions where the Indian settlements were dispersed over wide areas, contact with the musicians was a laborious task, particularly during the plant ing season when they would disappear for months at a time to their inaccessible mountain cornfields. Many local and federal agencies of the Mexican Government facili tated the work. -
Huichol Perceptions of Peyote by Stacy B
- The Crossing of the Souls: Huichol Perceptions of Peyote by Stacy B. Schaefer It was an early March morning in 1988. of the fact tha t I have gone with the H uichols position did open up for someone with my I was at the Tepic airport, waiting for the on their sacred pilgrimage, I must con- qualifications and interests-at, of all pos- plane to take me once again into the Sierra, stantly remind myself that there will al- sible places, the University of Texas-Pan when I ran into some of the Huichols who ways be so much more that I do not know American. As it happens, the campus is had been my companions on a pilgrimage and still have to learn-indeed, that there situated in the lower Rio Grande Valley in from San Andres Cohamiata to the peyote is much I will probably never know or South Texas, the only region north of country in San Luis Potosi. I was surprised understand. Concerning peyote and its Mexico where peyote grows naturally. and pleased to see them because I had meaning to Huichols, this one man's words And, sure enough, in my first year there I brought copies of photographs from the posed a challenge: look for answers to his actually entertained Huichol visitors who journey to give to them. Sharing my pic- question, "Why?" What did he mean when had heard of peyote growing north of .the tures with the peyoteros had been one of he said peyote is the" crossing of the souls"? Rio Bravo (the Mexican name for the river their conditions for allowing me to record These questions inevitably led to others. -
Mexican Folk Art and Culture
Mexican Folk Art Mexican Folk Art Written and Designed by Nicole Mullen Based in part by the exhibition Tesoros Escondidos: Hidden Treasures from the Mexican Collections curated by Ira Jacknis, Research Anthropologist, Phoebe A. Hearst Museum of Anthropology. Object Photography: Therese Babineau Intern assistance: Elizabeth Lesch Copyright © 2004. Phoebe A. Hearst Museum of Anthropology and the Regents of the University of California. All rights reserved. This publication was made possible in part by a generous grant from the William Randolph Hearst Foundation. PHOEBE A. HEARST MUSEUM OF ANTHROPOLOGY TABLE OF CONTENTS Mexico 4 Map 5 Ancient Mexico 6 The Spanish Conquest 8 The Mexican Revolution and Renaissance 10 Folk Art 11 Masks 13 Pottery 17 Laquerware 21 Clothing and Textiles 24 Baskets, Gourds and Glass 28 Female figurine. Made by Teodora Blanco; Toys and Miniatures 30 Santa María Atzompa, Oaxaca. Teodora Paper Arts 33 Blanco (1928-80) was a major Mexican folk artist. While in her late twenties she began Tin and Copper 35 to make her female figurines, for which she is best known. This pot-carrying figure wears Art of the Huichol 36 a Oaxacan shawl around her head. Oaxacan Woodcarving 38 Fireworks 39 Food 40 Day of the Dead 43 Vocabulary 47 Review Questions 48 Bibliography 50 3 MEXICAN FOLK ART PHOEBE A. HEARST MUSEUM OF ANTHROPOLOGY Mexico Mexico is very diverse geographically. It is made up of fertile valleys, tropical forests, high mountain peaks, deep canyons, and desert landscapes. Clockwise: Pacific coast, south of Puerto Vallarta, Jalisco, 1996. Lake Pátzcuaro, as seen from Tzintzuntzan, Michoacán, 1996. -
Soldiers, Saints, and Shamans
NATHANIEL MORRIS Soldiers, Saints, and Shamans Indigenous Communities and the Revolutionary State in Mexico’s Gran Nayar, 1910– 1940 © 2020 by The Arizona Board of Regents The University of Arizona Press www.uapress.arizona.edu © 2020 by The Arizona Board of Regents All rights reserved. Published 2020 ISBN- 13: 978- 0- 8165- 4102- 7 (hardcover) Cover design by Leigh McDonald Cover photo: Mist on the Mountains near Huaynamota by Nathaniel Morris Typeset by Leigh McDonald in Garamond Premier Pro 10/13.5 and Eldon WF (display) Publication of this book is made possible in part by the proceeds of a permanent endowment created with the assistance of a Challenge Grant from the National Endowment for the Humanities, a federal agency. Library of Congress Cataloging- in- Publication Data Names: Morris, Nathaniel, 1986– author. Title: Soldiers, saints, and shamans : indigenous communities and the revolutionary state in Mexico’s Gran Nayar, 1910– 1940 / Nathaniel Morris. Description: Tucson : The University of Arizona Press, 2020. | Includes bibliographical references and index. Identifiers: LCCN 2020011735 | ISBN 9780816541027 (hardcover) Subjects: LCSH: Indians of Mexico— History— 20th century. | Cora Indians— History— 20th century. | Huichol Indians— History— 20th century. | Tepehuan Indians— History— 20th century. | Nahuas— History— 20th century. | Mexico— History— Revolution, 1910– 1920— Participation, Indian. | Mexico— History— 1910– 1946. Classification: LCC F1234 .M867 2020 | DDC 972/.3408997454— dc23 LC record available at https://lccn.loc.gov/2020011735 Printed in the United States of America ♾ This paper meets the requirements of ANSI/NISO Z39.48- 1992 (Permanence of Paper). © 2020 by The Arizona Board of Regents CONTENTS List of Illustrations ix Note on Ethnic Nomenclature xi Acknowledgments xiii Abbreviations xvii The Caciques of the Gran Nayar xix Introduction 3 1. -
Chontal, Tobasco 1. Description 1.1 Name(S) of Society, Language, And
Chontal, Tobasco 1. Description 1.1 Name(s) of society, language, and language family: Alternate name: Yocot’an (1). Classification of language: Mayan, Cholan- Tzeltalan, Cholan, Chol-Chontal (1). “Chontal of Tabasco is a Mayan language not to be confused with the Hokan language Chontal of Oaxaca, to which it bears no similarity other than a similar name bestowed upon both by the Aztecs (chontallijust means "foreigner" in the Nahuatl language.) Tabasco Chontal is spoken by more than 50,000 people in Mexico today” (7). “The word "Chontal" is derived from the Nahuatl word for "foreigner" or "stranger," chontalli. This term was originally applied to the Tabascan Maya by the Aztec, whose language, Nahuatl, was used as a lingua franca in many parts of Mesoamerica before and after the Spanish Conquest. The Spanish adopted this term in spite of the fact that it was also applied to different peoples in southern Oaxaca, Mexico, and in Nicaragua whose languages and cultures were unrelated to that of the Chontal of Tabasco. In this article, the word "Chontal" is used to refer only to the Chontal of Tabasco” (2). “In the image [See Below], all the language family of Meso American Mayans are explained in detail. In the past Cholan Mayan language was much more widely spoken in Meso America than it is today. These Mayans speaking Cholan language extended from the coastal region of Tabasco along the valley of Usamacinta river to Belize. This is the region were the great classic cities of Maya were built. Most of the inscriptions written in the monuments from the Classic era of Mayans are written in Cholan language.