|
002128 Visit since
| Profile
of the Indigenous People of Mexico
Chapter 4 - Part 3 | by
Prof. German Estrada
September 9, 2002. |
11. The ensemble of these religious practices is intimately linked to indigenous
esthetics and artistic forms. The traditional fiesta, with its processions, incense,
fireworks, multitudes, and color, is not simply a manifestation of the prestige
and economic equilibrium, but is also the recreation of a magic mythic moment
and expression of the social relations when men and women, transcending the reality
of their daily lives, advance in procession and enter the religious space of the
church. 12.
This institution, the fiesta, is perhaps the most important mechanism in the maintenance
of indigenous identity; yet it has had to adapt itself to the precarious economic
resources available within the contemporary indigenous communities. The expenses,
which formerly were assumed by a single individual, are today often shared by
a greater number of persons. Migrants who have savings, or a measure of economic
success contribute to their fiestas' expenses and return to their communities
of origin to partake in them. 13. In the
last decade there has been an influx of new religious ideologies into indigenous
communities. These are new groups affiliated with the Theology of Liberation movement,
and with Protestant sects. These influences have resulted in social changes that
have had repercussions in all spheres of activities. Affiliates of Protestant
religions do not consume alcohol or tobacco, and have ceased to be participants
in the religious festivities. The Theology of Liberation is a religious organization
which, although forming part of the Catholic Church, tends to promote change in
some of the traditional religious observances and practices, such as the consumption
of alcohol in religious functions. In spite of the changes
introduced into the indigenous communities, their ethnic identity continues to
be expressed most concretely in the celebration of feasts and religious ceremonies.
These are acts that reinforce ethnic identity. The celebration of the fiesta and
religious practices associated with it are the manifestation the existence of
complex social institutions, service to the community, prestige-gathering mechanism
within a religious-political system, and has a mystic value to the participation
in these ceremonies. RELIGIONS FOR STATE WITH MUNICIPALITIES
OF 30% or MORE OF INDIGENOUS POPULATION The Family and Kinship Relations 14.
Kinship is the basis of the social organization, and the family the basic unit
of social action. The decisions concerning political, economic and religious issues
are made within the family. Single individuals whether male or female, have no
official status in the community. A woman who is single by virtue of divorce or
widowhood must be married to validate her status as other women. 15.
Within the family, labor is organized by gender. The man is in charge of the arduous
tasks in the fields, and of house construction. The woman is in charge of home
maintenance, childcare, home gardens, small livestock, pottery making, meal preparation,
and sewing clothes for the family. Indigenous families generally do not have the
accumulation of capital nor participation in the market economy as primary goals.
Subsistence is the main goal, as is their participation in the social life of
the community with its associated politico-social rank system that confers prestige.
The family unit works in order to subsist and any surplus is accumulated in order
to be patrons to religious feasts and thus to acquire prestige. 16.
The indigenous community requires land for its survival and reproduction, and
will defend its territory against those who would prey on it. This is done with
the aid of two basic rules: marriage within the community (endogamous) and prohibition
to sell lands to those not of the community. Each head of household and the young
must also participate in community service and related labor activities, called
tequio, faena, etc. This is one of the institutions, which most defines the indigenous
concept of social life. This contribution in the form of labor for community services
is collectively sanctioned, analogous to the payment of taxes; as such it is an
expression of the community's solidarity which is articulated without difficulty
to realize public works such as roads, schools, potable water delivery systems,
street pavement, and construction of health centers. Future
Perspectives 17. The existence of all these
cultural manifestations and forms of indigenous social organization cannot guarantee
the survival of cultural and ethnic identity. However, the fact that these traditional
means of production, community based systems of government, and communal ceremonies,
have persisted for over 500 years are an indication of the capacity to adapt and
survive. Today, the indigenous peoples in Mexico face the same challenges as in
the past: marginal, inequality, violence and exploitation. They must face these
challenges while maintaining their identities and cultural heritage. For the agencies
in charge of development projects the challenge is to work to reduce the factors
accounting for the poverty and social injustice in the indigenous communities
and to include the ethnic dimension into their actions to realize true future
development of these peoples. MARGINAL GRADE IN MUNICIPÀLITIES
WITH 30% OR MORE OF INDIGENOUS PEOPLE Source: INEGI Next week we'll
have the 1st part of Chapter 5 about DEMOGRAPHY of the indigenous people of Mexico
gestrada@pvnet.com.mx
Prof. Germán Estrada is the
author of the best selling book, "México
Mágico: Everything You Wanted To Know About... But Nobody Told
You..." available in Puerto Vallarta at The Net House, Mail Boxes, Etc.,
Books, Books as well as directly from the author by internet. Archives
by date |
Current
Weather Report
