Tlaneltoquilli tlen mochihua ica cintli ipan tlalli Chicontepec: tlamantli chicahualiztli ipan tochinanco

Cintli Itlaneltoquil: Ce Tlamatli Chicahualiztli

Pan ni tequitl zaniloa ica tlaneltoquilli tlen cintli huan quenniuhcatzan monehpanoa ica cualli nemiliztli. Cualli nemiliztli mocuamachilia quence tlamantli yehyectzin huan cualli tlen nochipa neci ipan tonemiliz. Ce tlamantli tlen queniuhtzan techyolpactiah titequitizceh, timonohnotzazceh huan timotlahpalozceh pan ce canahya. Axtlahuel monequi ticpiyazceh ce tlamantli para timomachilizceh cualli. Yeca hueli niquihtoz, cualli nemiliztli ce tlamantli tlen moaxiltoc ica ce cualli tlatlepanittaniliztli, zanilli huan ce cualli tlaneltoquilli tlen totlalhui. Ipan ni capitolo nouhquiya zaniloa ica queniuhcatzan nemiyaya generaciones pan altepetzitzin nahuatl huan queniuhqui monextiltihualtoc ixtlamatiliztli.

Nimacehualli. Niehua huan niixtlapanqui Lindero2, Chicontepec, Veracruz. Niquillamiqui quemman nieliyaya nipiloquichpiltzin, nipiltelpocatzin, queniuhqui nitequitiyaya millah huanya nonanan, huanya totlayimeh. Nechpactiyaya huan nocca nechpactia cintli itequiuh huan itlaneltoquil. Quemman nicpiyaya 18 xihuitl nitequitito huan nimomachtito ipan huei altepetl. Naman nitlamachtia ica nahuatl ipan huei caltlamachtiloyan tlen Estados Unidos. Nimomachtiah nodoctorado ipan Huei Caltlamachtiloyan Varsovia huan nitlayecanquetl Zacatlan Macehualtlallamiccan (Instituto de Docencia e Investigaciones Etnológicas de Zacatecas). Iuhcatzan niccalactoc ipan tlamachtiliztli huan tlatehtemoliztli, tlahuel nitequiti para nicchicahuiliz tlahtolli huan macehualtlallamiccayotl nahuatl ica altepetzitzin tlen Chicontepec. Nicchihua notlatehtemoliz ica ce tlachiyaliztli emic quence zaniliztli huan tlamachtiliztli.

Ni tequitl moihcuiltoc ica nahuatl pampa nicnequi ma ahciti ica macehualmeh; nouhquiya pampa miac tlahtolli, ixtlamatiliztli ixpolihui ica ingles zo caxtillan quemman tlatehtemolizltli itzonyo huallauh ica nahuatl huan, necnequi nicmanextiz tohhuantin tlen nahuatl nouhquiya ticpiyah totozcac ipan caltlamachtiloyan. Mocalaquia ce tlahtolcuapaliztli ica ingles tlen quichihuaz ma tizanililocan ica cequin tlen quiamatih ni tlatehtemoliztli. Tlahtolcuapaliztli ica ingles quipiya achiyoc tlayolmelahualiztli tlen cequi tlahtolli ica nahuatl axmoihtoa.

Macehualmeh quiyehyecoah itlaneltoquil cintli ica macuilli campeca: Xinachtli, Miltlacualtiah, Elotlamanah, Cintlacualtiah huan Tlatlacualtiah. Xiquitta cuamecatlahtolpamitl 1.

Ixcopincayotl 1

Campeca tlen cintli (Quimanextia campeca tlen cintli huan quen motecpana)

Cintli itlaneltoquil motehtemohtoc ica cequi tlahcuiloanih, tlahuel neci ica ixtlamatinih macehualmeh tlen Huasteca Veracruzana. Pan inintlatehtemoliz zaniloah ica campeca tlen cintli quence tlatlacualtiliztli. Ipan Argüelles Santiago (2012) ica itlahcuiloliz “El maíz en la construcción y transmisión de una identidad cultural de la Huasteca Veracruzana”, zaniloa ica campeca tlen elotlamanaliztli, ce achi itlaneltoquil cintli. Quichihua ce cuecuetztzin tlapannextiliztli huan nouhquiya quiihtoa, ayocmocencuilia ni campeca pampa calaqui tlamantli politica tlen ce tlanahuatihqetl.

Nava Vite (2012) ipan itlahcuiloliz “El costumbre: ofrendas y música a Chicomexochitl en Ixhuatlán de Madero”, Veracruz, zaniloa ica huentli tlen Chicomexochitl, tlahuel quimanextia quitl macehualmeh quichihuah temaihtolli ica tlaltepactli para quitetilizceh tlatoctli tlen oncah millah. Tlahuel monequi moihtoz tlahcuilohquetl quimanextia itlaneltoquil cintli: cintoquiztli (xinachtli), miltlacualtiliztli, miyahuacalaquiliztli, elotlmanaliztli, cintlacualtiliztli huan zaniloa tlahuel quentzin quence ce parrafo para cehce campeca. Zanpampa, tlahuel zaniloa huan techpanextilia ica atlatlacualtiliztli (tlatlacualtiliztli). Gómez Martínez huan Van’t Hooft (2012) pan inintlahcuiloliz “Atlatlacualtiliztli: la petición de la lluvia en Ichcacuatitla, Chicontepec”, zaniloah ica ce huei ixtlamatiliztli tlen atlatlacualtiliztli huan queniuhcatzan macehualmeh tlehcoh ipan tepetl malhuilli Postectli. Ipan Gómez Martínez (2002) pan iamox Tlaneltoquilli La espiritualidad de los nahuas chicontepecanos, quipiya ce tlahcuilolli tlen quitocaxtia Rituales Agrícolas, quichihua ce huei tlaixpannextiliztli ica campeca tlen atlatlacualtiliztli huan ce cuecuetztzin tlahcuilolli ica cequinoc campeca tlen cintli (pp. 180–113).

Tlayolmelahualiztli tlen quipiya ni capitolo huallauh ipan nonemiliz, tequitl tlen nicchiuhqui ipan 2011 huan 2019, huan tencopinanliztli ica nahui piltetahtzitzin ipan 2013 huan 2014. Peuhqui ninequiti millah quemman nicpiyaya chicome xihuitl. Tlacameh tlen niquinhuayatequitiyaya quiittaqueh nechyolpactia miac ni tlamantli tlen cintli, yeca nechmacatiyahqueh ixtlamatiliztli huan tlallamiquiliztli, cencah quen quichiuhtoyah ica inintatahhuan. Tlahtolpamitl tlen niccalaquia ipan ni capitolo ni ce tlahtolli tlen huahcapantl tlen mopouhtihualtoc ica nototatahhuan inintatahhuan, yeca axhueli niquihtoah acquiya mero quiihtohqui quence ce citah. Zan cualli nioquichpil niyohuiyaya ipan Xochicalli aztah ipehuayan xihuitl 2000, quemman noaltepeuh ayocquichiuhqui campeca tlen campa nochi macehualmeh yohuih. Ipan 2011, nitequipanoto ipan campeca tlen Elotlamanah ipan Lomas del Dorado, Ixhuatlan de Madero, huan nimomachtihqui nicchihuaz xochitl tlen ica tlachihchihuah. Ipan 2019 nitequipanoc ipan campeca tlen Tlatlacualtiah ipan Tecomate, Chicontepec.

Niquintencopinqui nahui macehualmeh tlen tlahuel cualli tequipanoyayah huan quiyecanayayah campeca tle mochihua ipan ininaltepeuh. Achtohui ce tepahtihquetl cihuatl tlen quipiyaya 60 xihuitl, ichan La Pahua, Chicontepec. Ompan, ni eliyaya itetah tlen nocca tequipano pan campeca Miyahuacalaquiah. Expan ce tlatzotzonquetl tlacatl tlen quipiyaya 50 xihuitl pan nopa cahuitl, ehua Tepecxitla, Chicontepec. Nauhpan ce tlacatl tlen quipiyaya 80 xihuitl, ehua Tecomate, Chicontepec, ya eliyaya ce huei tlayecanquetl tlen Elotlamanah huan Tlatlacualtiah, huahcauhqui quence 30 xihuitl pan ni tlaneltoquilli aztah ipehuayan 2000, quemman macehualmeh ayocquinecqueh tequipanoah Xichocalco.

Cintli quemman eli xinachtli, miyahuatl huan Chicomexochitl

Macehualmeh tlen Chicontepec, cintli quitechtiliah eyi itocah: xinachtli, miyahuatl huan Chicomexochitl. Xinachtli, quimanextia cintli tlen motocaz millah; miyahuatl, quimanextia ixochiyo toctli huan Chicomexochitl, quimantextia piltotiotztzin. Cehce itocah quipiya canin huan quemman moihtoa.

Xinachtli, quilliah quemman motechtia motocaz millah. Ce cintlancochtli mocuapaz xinachtli, tetatahhuan quitlapehpeniah, quiahhuiah huan quitlaliah ceyohual ipan atl. Ica yohuatzinco quiilliahya xinachtli; malhuilli huan monequi moicneliz quence ce conetzin quemman ontlacati. Quemman tiquitzquiz xinachtli achtohui timomaahhuiz, pampa ni ce tlamantli tlatlepanittaliztli huan tlaneltoquilli. Conemeh axhuelih quiihitzquiah. Anque chaneh huan iteixmatcahuan quitlatlalhuiliah; tlacameh contocah millah. Xinachtli quimanextia chicahualiztli huan tlacualiztli ica macehualmeh tlen itztoqueh pan nopa calli.

Miyahuatl, ni ixochiyo toctli tlen techillia huallohua yancui pixquiztli. Quemman pannihuetzin xilotl, eli elotl, mochicahuilia, huaqui huan nimantzin mocuapa cintli. Huehuehtlahtolli quiihtoa “quen mocahuato xinachtli millah monequi mocuiti”. Ni quihtoznequi, axhueli mocuiz elotzin millah tlan axmotlacualtihtoc, axmotlaoniltihtoc yon axmopopochhuihtoc. Quemman motlacualtihtozza hueliya mocui huan hueli ticmacazceh ce acahya quence tlen nocalnechca para ma no quicua.

Chicomexochitl, ce tlahtolli tlen moihtoa quemman quitechtiah ce huei tlatlepanittaliztli ica nopa cintlancohtli zo quemman quimanextiah quichihuilizceh ce campeca ipan xochicalli. Macehualmeh tlen Chicontepec, cintli ne tlen ica mohmoztlah monehpanoah ipan cuamezah ica ce cuahcualtizn tlacualli, ni quipiya itecoh tlen quiilliah Chicomexochitl, zanpampa, quemman tetahmeh zaniloah ica ce campeca ya quiilliah Chicomexochitzin. Huahcapameh quimanextihteuhtoqueh quence piloquichpiltzin huan pilcihuapiltzin. Altepemeh tlen Huasteca Veracruzana huan altepetzintzin tlen iihtico Chicontepec, zaniloah ica ce tlapohualiztli tlen moixmatih quence Chicomexochitl huan Tenantzitzimitl. Tlatempohualiztli tlen zan techpohuilia techmaca miac ixtlamatiliztli (De la Cruz Cruz, 2015; IDIEZ, 2010; Nava Vite, 2012). Nochi zaniloah ica ce tenantzin tlen quipiyaya ce iichpocauh huan ni quipixqui ce iconeuh oquichpil. Ni eliya ce oquichpil tlen nochipa zan yolpactoc huan axquemman tecualanmacac. Itonanan, axquemman quihuelittac iixhui. Ya quiyoltilia mahuiltiliztli para quimictiz iixhui, quence quemman mahuiltiah ica ornoh; zanpampa, axquemman hueli quimictia huan ya miqui ipan ne mahuiltiliztli. Chicomexochitl, nochipa cenyahtoc nemiyaya ica paquiliztli huan axtlen quicuezoyaya, nochi tlen quiilliyayah quichihuayayah.

Miac quimatih huan quipohuah tlapohualiztli tlen Chicomexochitl, quihtoah melahuac panoc huahcauhquiya. Naman quemman mochihua tlaneltoquilli quence tlatlacualtiliztli, zo elotlamanaliztli, nopayoh tiquittah Chicomexochitl, macehualmeh quipanmanextiah ica ome tlamantli:

• 1. Chicomexochitzin ipan tlatectli. Quitehtequih amatl, teipan yehyectzin quiyoyontiah. Xiquittah ixcopincayotl 2.

• 2. Chicomexochitzin ipan pilelotzin. Campa nouhquiya yehyectzin quicualtlaliah, quipiquih ica ce payoh zo tlaxcalyoyomitl, moilpia ica ce liztoh huan moxochiyotia ica xochitl tlen cempohualli. Xiquitta ixcopncayotl 3.

Nochi ome tlaixnextilli motlalia tlaixpan huan iuhquinon momactilia miac tlacualiztli huan tlaoniliztli.

Ixcopincayotl 2

Chicomexochitl amatlatectli (Xiquitta De la Cruz Cruz (2017)

Ixcopincayotl 3

Chicomexochitl ica elotl (Xiquitta. Huallauh ipan Cenyahtoc cintli tonacayo: huahcapatl huan tlen naman, quiihcuilohqui Eduardo de la Cruz, 2017, Varsovia, Huei Caltlamachtiloyan Varsovia, Facultad tlen “Artes Liberales.” Ixcopincayotl quiquixtih Alan Sandstrom quemman quichihuayaya itlatehtemoliz ica tlaneltoquilli tlen tlatlacualtiah ipan altepetzin tlen itocah Cacahuatengo, Ixhuatlan de Madero, March 2007)

Xinachtli

Xinachtli, tocayotl tlen campeca huan cintlancochtli tlen motlapehpenihtoc. Para mocuapaz xinachtli, ni pano pan miac piltequitzitzin tlen quichihuiliah. Tetatahhuan quitlapehpeniah petlayoh tlen onquizqui ipan toquiztli tlen onpanoc, quitlapehpeniah petlayoh tlen huehhuei huan tlen axcanah cualotoc. Zancehco tlaxipehuah. Teipan quitlahtlachiliah catlinya cualli huan yehyectzin, quicuih cintlancochtli tlen pahpatlactic, ehetic huan tlen axcanah ihtiyoltlapantoc. Tetatahhuan quicuih ce mahtzolli cintlancochtli huan quiahhuiah. Ticahhuiz xinachtli quihtoznequi ticmaca ce achi ihyotl tlen monemiliz huan quimanextia ce tlatlepanittaliztli tlen ticmacah ica toyollo. Tetatahhuan quiaquechiya huan quicahuah ceyohual ipan atl. Ica cualcan, tenanan quiquixtia xinachtli huan quitema pan ce chiquitl ma ayotemo.

Chaneh huan iteixmatcahuan monemiliah huan quitlatlalhuiliah xinachtli, ce yehyectzin tlacualli quimactiliah achtohui quemman tlacameh ayiquiontocah millah. Tenanan tlacualtlalia tlaixpan huan tlatlalia, quitlalia tlaxcalli, tecciztlapahuaxtli, pantzin, pan rozca, cafen, huan licor tlen aniz. Ya quicualtlaltozza ce tlacualli quemman tlaneztozza. Conemeh tlazahzacah, quence xochitl zo tlacualli huan quimactiliah tetatah para ma quitlali tlaixpan. Tenanan quitlatia cantelah huan quihuallican popochcomitl ica tlicolli tlen campa quitlalhuilizceh copalli. Ya quitlalia ce chiquihuitl ica xinachtli tlalchi, iixpan cuamezah zo inacaztlan tlen iicxitlan. Nimantzin quitlalia ce taza cafen ica pantzin iihtico zo inacaztlan chiquihuitl tlen quipiya xinachtli. Imah tazah monequi tlachixtoz ica tlapepecholli. Chicomexochitl mocehuia campa icuitlapan tlachiya ica tlapepecholli huan iixco ica chaneh huan iteixmatcahuan.

Quemman nochi tlatlaltozcehya tlaixpan, nochi mozancehcotiliah iixpan tlaixpan. Tetah zo tenan tlatennamiqui huan momaahhuia ica inahnacaztlan tlaixpan. Nican quemman momaahhuia, quihtoznequi tlatlepanittaliztli tlen quinextia ce ica cintli. Tetah zo tenan quicui popochcomitl huan tlapopochhuia tlaixpan huan quipanoltia iixco tlacualli huan inahnacaztla cuamezah huan tlalchi campa eltoc xinachtli. Iuhquinon cehce pano, tlapopochhuia huan momaihtoa quence ma yehyectzin eli xinachtli huan axcanah ma quiilcahua ichan campa quiztehua; ixhuaz campa quitocazceh, ixhuaz yehyectzin huan mochicahuiliz. Tlahtolli tlen tohuahcapahuan technextilteuhqueh axcanah ma timococolican, ma ticcahuacan xicoliztli, cualantli zo tequipacholli; quemman ce acahya quitlatlalhuilia xinachtli monequi quichihuaz ica iyollo. Tlaxque, xinachtli neci quence axquitlepanitta huan mocuezoa. Quemman xinachtli mocuezoa ni axcualli eli, huahhuaqui, pipilica huan axmonacayotia. Quemman xinachtli quicelia huentli, quiztehua tochan tlacuahtoc huan tlaonitoc. Eliz elotl huan ticcuazceh, huaquiz huan nimantzin mocuapaz cintli tlen ticahcohuizceh huan ticcuahtiyazceh noque ahci zampa ipohual pixquiztli.

Quemman xinachtli zo ceyoc tlamantli tlatoctli ixhua ipan tlalli, monequi momocuitlahuiz tlahuel cualli. Quen momocuitlahuia, ni monequi motlanempanchihuiliz, tictlahpihpiyalizceh para axma quitlanahuican totomeh, tecuanimeh. Quemman titequitih millah monequi ticnohnotzazceh nopa totlatochui. Tlan ce acahya quiilcahua quimocuitlahuiz, ichicahuiliz toctli moquetza, icuayo hueli huahhuaqui huan amo miyahuati zo mozcaltia huan amo xiloti. Quemmantzin piltoctzin mozcaltia, miyahuati huan xiloti, zanpampa, axyehyectzin monacayotia, zan huahhuahca motlalia xintlancochtli pan ioloyo, huan quemmantzin paniman axeli cintli pan olotl. Quemman pano ni tlamantli piltetahtzitzin quiihtoah: “Pilcintzin ayocquinequi eliz compah”.

Cequi tlen motemachiah ipan ininmillah, cualcantzin mehuah huan yohuih ontlachiya. Nehnemi itehtenno milli, quitlahtlachiliah piltoctzitzin. Ica chiuhnahui huan mahtlactli cahuitl tlen yohuatzinco mocuapahya inchan, tlacuah huan zampa yohuih millah, quichihuah tequitl tlen monqui. Iuhquinon mohmoztlah quichihuah aztah quemman pixcah. Quemman pano ce zo ome metztli, anque chaneh quichihua ce campeca tlen itocah miltlacualtiah, quitlatlalhuiliah milli, piltoctzitzin tlen nopayoh mozcaltiah. Ni tlaneltoquilli naman ayoctlahuel neci.

Miltlatlacualtiah

Miltlacualtiah ni ce campeca tlen mochihuilia milli huan tlatocli tlen oncah nopayoh, quitetiliah, quichicahuiliah huan quipalehuiah para oncatih ce cualli pixquiztli. Ce tlaneltoquilli tlen campa axtlahuel ica tlatehtemotoqueh. Tetahmeh quimanextiah quence ce tlaneltoquilli tlen cintli. Momachtiltlatehtemoanih nahuatl Arturo Gómez Martínez huan Rafael Nava Vite quiihtoah pan inintequiuh (2002, p. 83; 2012, p. 38). Jesús Alberto Flores Martínez, ce huei momachtihquetl nahuatl quipannextiz ipan ce tlamahuizolli tlen quichihua. Iixtlapolihuiltil ni ce tlamantli tlen quichiuhtoc ma axoncah miac tlahcuilolli. Ipan notlanehnehuiliz quence macehualli, nicmanextia ni campeca quence tlahuel ipatiuh pampa yainon quihuicatiuh ce cualli pixquiztli.

Tetahtzitzin quipohuah quemman icuayo piltoctzin zancualli ce metro huan tlahco ihuahcapanca, chaneh pehua monemilia para quichihuaz campeca. Nican tlahuel monequi anque chaneh ma monemili huan ma quitemo ce huehuehtlacatl tlen quiceyacanaz campeca. Huehuehtlacatl quimanextia tlen tlamantli monequi mozancehcotiliz huan mohuallicaz quemman miltlatlacualtizceh. Quemman mochihua campeca, teteixmatcahuan huan huehuehtlacatl mozancehcotiliah tlatlahco milli. Nopayoh mochihua ce cuatlamapechtli quence cuamezah, nopayo tlatlaliah huan quimahuiztiliah totiotzin Chicomexohitl huan cequinoc totiotzitzin quence tonanan tlaltepactli, totiotzin tlen atl, totiotzin tlen axcualli. Inihhuantin quitlaliah pantzin huan cafen pan piltoctzitzin, zan yahyahualtic quitlalihtiyohuih.

Iuhquinon ni tlaneltoquilli quemman quence ixpoliuhtiyahqui, zan chaneh peuhqui quiyecana. Niquillamiqui quemman nieliyaya nioquichpil huan niquittac queniuhcatzan nonanan quichihuayaya ni tlaneltoquilli ipan tomillah, ya quinextilteuhqui itatah.

Tototatahhuan techilliyayah: “xiquitta queniuhcatzan mochihua pampa quemman tihueiyaz huan titlaahciz ya ni ticchihuaz, ni ticcencuiliz para ticpiyaz cuahcualli cintli, ticpiyaz tlen ticcuaz”. Iuhquinon techtlaihilliyayah; huan naman tiquilcauhtoqueh inintlahtol. Tomacehualicnihuan tlen naman ayocquichihuah ni campeca.

Quemman macehualmeh quitlahuelcahuah ininmillah, quemman ayocquichihuah ni tlaneltoquilli, toquiztli axteyoti huan axtetiya. Quemman mochihua ni campeca toctli zancualli motlahtlantiyohuihya, miyahuati huan moxiloquixtia, teipan pehua monacayotia. Ipan ni cahuitl, tlahuel monequi momocuitlahuiz, iuhquinon axquicuah mapachimeh, coyotez huan cequinoc tecuanimeh tlen huelih quitlanahuiah. Mochihua miltlatlacualtiliztli nopa temachtli piltoctzin motetilia ipan tlalli iuhcatzan axmotequihuia ce tlamantli pahtli. Piltoctzin quiihyohuiz ce ehecatl, ce xopanal tlen huallauh ipan ce ehecayotl tlen tlatilana ipan ce atenno nechcatzin. Tecuanimeh nouhquiya axtlahuel quitlanahuizceh nopa tlatoctli. Naman tonatiuh, miltequitinih tlahuel motemachiah ipan pahtli. Pahtli nimantzin quichihua itequiuh, zanpampa axtlahuel cualli pampa tlaihtlacoa huan quitlanahuia tlalli.

Elotlamanah

Macehualmeh mozancehcotiliah xochicalli para quitlacualtizceh pilelotzin, ni quichihuah quemman ayimocuitoc yonce hueltah, iuhcatzan miac zo axmiac pilelotzin oncah millah. Axnochimeh tocah pan ipohual toquiztli, nochipa monapoh quence ome cemanoh zo ce metztli. Tlan ce acahya quipiya tlaxtlahuilli huan quinequi pixcaz achtohui zo teipan tlen quemman mochiuhtocca elotlamanaliztli tlen comuh, ni eli elotlamanah huan quinnotzah macehualmeh tlen cequinoc altepetzitzin para nouhquiya ma yacan. Tlan ce acahya axquipiya tlaxtlahuilli para campeca, zan miyahuacalaquiah (moittaz ipan tlahcuilolli tlen huallauh teipan). Macehualmeh elotlamanah pampa motlazcamatiliah ica nochi, quitlazcamatiliah Chicomexochitl, cualli quizato ipohual toquiztli huan quiceliah ipohual cintli tlen yancuic. Quinextiah tlatlepanittaliztli huan quiicneliah ica ce cualli huentli quence xochitl, tlamantli tlen mooni, tlacualli, piyomeh para tlacualli, tlatzotzontli huan mihtotiliztli.

Pan ni campeca tequipanoah miaqueh. Tlen chinancomeh motemacah tlayecanazceh huan quitemoah tlapalehuiliztli (tomin, tlamantli tlen ce acahya quinequi quitlaliz huan yohui ce acahya tlen moahxilia) ica ininteixmatcahuan huan tlen calnehnechca. Tlahuel ipatiuh quemman yehyectzin monemiliah.

Axipoliuhya itztoz huehuehtlacatl pampa ni ya quiyecana. Monemiliah huan quitemoah nochi tlen itechpohui: motemoa tlatzotzonanih tlen trio; motemoa coyolli huan cempohualli tlen ica tlachihchihuazceh. Mocohua ce yancuic popochcomitl, cantelah, copalli huan amatl tlen ica quichihuazceh tlatectli. Tlen ica tlacualchihuazceh quence piyonacatl zo pitzonacatl; cuatlacquetl quence cuaxilotl, camohtli tlaneuccalaquilli, alaxox, limah, cacahuatl, quemmantzin motlalia manzanah, tentlatzcayotl quence gayetah huan chocolatl; cequi tentlatzcayotl tlen mocualtlalia caltic quence tintinez, pemolez huan alfahorez; cequi tlamantli tlen mooni quence cafen, chocolatl, anizado, refrezcoh, atolli; papatzin tlachihualli quence etixtli, chiltlaxcaltzin tlen axtlahuel cococ. Quemmantzin mocohua ce quezqui tlatopontli tlen motoponia quemman mocalaquiaya pilelotzin.

Cihuameh huan tlacameh tlahuel monequi ma moxehxelhuilican tequitl. Tlen tlacameh, cequi pehuah tlachihchihuah tlaixpan ica ce xihuitl tlen quiilliah ilimonaria, cequi tlacameh quicualtlaliah arcoh caltenno ica iixpan calli campa quipanoltizceh elotl, campa macehualmeh huan Chicomexochitzin moixnamiquizceh huan motlahtlatizceh. Tlen anque xochiuhchihuah, quicualtlaliah xochitl quenne: coyolxochitl, maxochitl, xochicozcatl, xitlalimeh. Cequi tlacameh, yohuih millah concuih elotl ipan coxtalli zo cuachiquihuitl, zan cualli miac, nouhquiya quicuitehuah ce quezqui elotl ica icuayo tlen quipiya imiyahuayo. Quemman mocuapah, ni quitlaliah calmapan quence caltech noque tlamih mocualtlalia tlen motequihuiz.

Toahuimeh, nouhquiya moxehxelhuilia tequitl huan quichihuah tequitl tlen tlahuel monequi quence quintlaquentiah totiotzitzin, piyomictiah, ticih, quicualtlaliah tlacualli huan tetlamacah. Huehuehtlacatl quiyecana nochin ni tequitl huan quitlachiltiuh ma nochi cualli quiztiuh.

Tlatzotzonanih, ni ceyoc tlamantli tlen tlahuel monequi para mocencahuaz campeca tlen elotlamanaliztli. Inihhuantin pehuah tlatzotzonah zan quen ahcih huan moquetzah quemman tlami elotlamanaliztli. Quemman pehuahya tlatzotzonah, cequi macehualmeh pehuah mihtotiah tlaixpantenno, cequi tlen quence zanoc ahcih, tlatennamiqui huan nouhquiya pehuah mihtotiah huan iuhquinon mopatlatiyazceh. Tlatzotzonanih itechpohui pan ni paquiliztli tlen Chicomexochitl, quimatih miac zonez tlen quemmaniuhqui monequi motzotzonaz quence zon tlen ica piyomictiah, zon tlen campa ica tlatennamiquih, zon tlen ica tlatlaliah. Tlan inihhuantin mocuapoloa, huehuehtlacatl ya quinilltiz ce huan ce tlen monequi motzotzonaz.

Iuhquinon zancualli tlahcotona, huehuehtlacatl quiihtozza ya mocalaquizza pilelotzin pan arco, cequi tlacameh quitlalanahya elotzin tlen eltoc pan cuachiquitl zo coxtalli, cequi toahuimeh quicuih toccuahuitl huan moquetzah iican arco para quincelizceh, noque cequi cihuameh, tlacameh huan pipilmeh, moquetzah iixpan arco, ica tlatzotzontli nochi mihtotiah, quixochiyotiah pielotzin, quipopochhuiah huan quitennamiquih. Pan ni tlatoctzin, tlatzotzonanih cenyactoc tlatzotzonah huan macehualmeh tlen anque quipiyah cuachiquitl zo coxtalli mihtotiah ica yainon huan amo quitlaliah tlalchi para mociauhcahuazceh. Quemman huehuehtlacatl quiihtoz quence eltocca, nochi panoh ipan arco huan quicalaquihya elotzin calihtic.

Noque cequih quicencuiliah mihtotiah, tlacameh ica inincuachiquiuh zo inincoxtal tlen elotzin quicemoyahuah tlahco calli huan nopayoh, quence ce tlayohualolli pehuah quitechpochoa, zancualli tlahco metroh ihuahcapancauh eli, quence ce tzacualli yohualtic. Huacca cihuameh huan tlacameh pehuah quitlahtlalhuiliah. Achtohui quitlalhuiliah ce xochicozcatl huehueyac huan coyolxochitl quence pepechtli, teipan quitlalhuiliahya tlacualli, cuatlacquetl, tlamantli tlen mooni zanpampa axcanah huinoh. Noque cequi quicencuiliah mihtotiah, tlatlaliah huan tlapopochhuiah.

Quemman tlamih tlatlaliah nochi mihtotiah ce cualli ratoh, zan tlatoctzin, nochi tlen itztoqueh nopayoh motlamacah, huetzcah, camanaloah ica tlen quinpantiah ipan milli, pipilmeh tlacuah huan zanoliah ica mahuiltiliztli. Nochi paquih, yolpaquih, motlazcamatiliah ica Chicomexochitzin pampa oncazza cintli tlen yancuic.

Tlantihuetzih tlacuah, cihuameh huan tlacameh mopalehuiah quichihuah xamitl. Iuhquinon quiquixtiah elotzin ipetlayoh tlen ica moquipiz xamitl, cequin quixipehuah huan quixixintiyohuihya. Teipan moticih ipan metlatl, tlaxque pan molino moxamania, quemman notici huan moxamaniah pehua quiza iayo, huacca quinamiquih huan quichihuah atolli, ni atolli quiilliah eloatolli. Quemman eltocca tixtli tlen elotzin, nochi moyohualoah ipan cuamezan huan pehuah quipiquih. Teipan momana ipan chachapalli huan quitlalhuiliah ce quezqui elotl ma ica iucci. Pan ceyoc tlixictli ica chachapalli ya quiixcan eloatolli. Noque iucci xamitl, totlayimeh huan toahuimeh mozanilhuiah tlen tequitl quinpoloah quichihuazceh ininmillah noque iucci xamitl huan cualtia eloatolli. Zantlatoctzin quicuah xamitl huan quionih eloatolli, tlan axtlami ni xamitl, huacca momahmacah.

Elotlamanah ce campecah tlen quichihua ipan xochicalli naman pano huan mochihua pan ce techan, tlahuel neci ni tlamantli ipan Chicontepec. Macehualmeh Elotlamanah zan huanya ininteixmatcahuan. Elotlamanaliztli tlen moyehyecoa xochicalco ixpolihui pampa miac macehualmeh ayoctequipanoah, ayoctlapalehuiah huan ayocmoahxiliah. Cequi tlen quipiyah tlaxtlahuilli huan motemachiah ipan Chicomexochitl, quena Elotlamanah, ininchan quichihuah zan quemman oncah ce cualli pixquiztli, ayoctlahuel motetlanehuiah, zan ininteixmatcahuan quinilliah. Elotlamanah ce acahya quemman oncah ce cualli pixquiztli, neci quence ce tlamantli tlamahuizolli. Campeca tlen mochihua xochicalco huan pano pan techan quichihua ma cotoni paquiliztli ica pilaltepetzin huan ma moxelocan macehualmeh. Elotlamanaliztli, ce campeca campa motlepanitta huan motlazcamatilia Chicomexochitl, eli ce tlaneltoquilli campa ce cahya tlen quipiya tomin zan ya hueli eltlamanah. Cequin tlen axhuelih quichihuah elotlamanaliztli huan motemachiah ipan Chicomexochitl, inihhuantin zan miyahuacalaquiah, ce campeca tlen campa quitlatlalhuiliah miyahuatl.

Quemman miyahuacalaquiah

Miyahuacalaquiah ni ce ixtlamatiliztli tlahuel cuecuetztzin tlen monextilia calihtic quemman chaneh quinequiya quicuiz elotl huan xochicalco ayicanah elotlamanah, elotlamanquehya zo cemeh axelotlamanazceh, huan chaneh axtlahuel tetiya ica tlaxtlahulli. Miyahuacalaquiah quihtoznequi cencah tlamantli tlen elotlamanaliztli. Chaneh quimanextia itlazcamatiliz pampa ahcic pixquiztli ipohual, yeca Chicomexochitl momactilia huentli.

Nican tequipanoah zan tlen itztoqueh pan ce calli huan cempauhcan mopalehuiah. Motemohtoc cequi tlamantli tlen motequihuiz quence pantzin, rozca, refrezco, cantelah, ce xochimantli huan ce yehyectzin copalli. Yohuatzincotzin quemman ayicanah cafenonih, ce acahya tlen calihtic, melahua tetatah, quinahuatiah ma quicuiti miyahuatzin. Ni moquechpoztequi toctli imiyahuayo tlen millah inahnacaztlan huan tlen tlahtlahco, tlan quipixtocca pielotzin, moquechcopina ce macuilli. Iuhquinon tlen anque yahtoc millah quichihua ome tlatzquintli miyahuatl huan tlan oncah cempohualli, no quixochiyotia. Quemman ahci caltic, ni mochiya caltenno zo moquetzah iixpan caltzauccayotl huan nopayoh mochiya, iuhquinon anque chaneh huan tlen itztoqueh calihtic nopayoh moixnamiquih, nopayoh quitlahtlahtiah, quitennamiquih huan quipopochhuia miyahuatl, quemman nochi panotoquehya tlacopalhuiah, mopanoltiaya calihtic ni miyahuatzin, huan quenne ipan cuamezah tlen tlaixpan nopayoh quinquehquetzah inahnacaztlan cuamezah.

Tlantihuetzi quicualtlaliah, pehuaya momactilia cafentzin ica rozca, piyocaltoh ica tlaxcaltzin (xiquitta ixcopincayotl 4), zan tlatoctzin nochi motlamacah huan nopayoh mocencahua ni campeca. Quemman mochiuhtocca tlaneltoquilli tlen miyahuacalaquiah, huelihya quicuih elotl zo quichiyah ma huaqui huan iuhquinon quipixcazceh cintli.

Ixcopincayotl 4

Miyahuacalaquiah (Xiquitta De la Cruz Cruz (2017)

Quen miyahualacaquiah ce acahya axcencah ica tlen quichihua ceyoc macehualli. Tetatahhuan axquinpohuiliah zo quinilliah ininteixmatcahuan tlen quiihtoznequi cehce tlamantli, zan quintlanahnahuatiah. Pipilmeh monequi quiittazeh queniuhcatzan mochihua huan quiillamiquizceh quemman tlaahcizceh, inihhuantin quicencuilizceh huan quinmactilizceh ininconehuan. Tlaixpan ni ce tlamanextilli tlen ni ixtlamatiliztli. Cehce techan quipiya ce tlaixpan ipan huei calli, ni ce cuameza tlen motehtonihtoc ipan tlapepecholli. Ihuexca cuamezah axcehca tlen oncah ipan cequinoc tetlaixpan, quence 1 metrohpan ica 0.5 azta ce cuamezah tlen 2 metroh ica 0.75 tlen ihuexca. Ipan miac techan quipiyah ce totiotzin tlen catolicoz (cruztzitzin, santos), ce tlamantli tlaneltoquilli tlen monepanohtoc ica pilaltepetzitzin. Pan ce techan ica inintlaixpan, hueli oncaz zo oncaz miac ixcopincyotl tlen totiotzitzin. Tetatahhuan hueli quinnextilia ininconehuan queniuhcatzan moixmachiyotizceh quemman monechcahuiah tlaixpan huan cequi tetatahhuan quinnextiliah queniuhcatzan tlatennamiquizceh (quen moihtohqui ipan tlahcuilolli tlen xinachtli).

Naman tonatiuh, axmiac macehualmeh tlen Chicontepec quichihuah ni campeca. Pan ipohual elotl, cintli, quicuih, pixcah huan quicuah; yon axquimactiliah ce cantelah para motlazcamatlizceh quihzatoya ipohual toquiztli. Miac piltetahtzitzin quihtoah: “Chicomexochitzin mocuezoa. Axquitlamacatoqueh yon axquitlaoniltihtoqueh, naman quinequi techtlahuelcahuaz”. Piltetahtzitzin quiihtoah axteyoti cintli, nochi tlahuaqui huan oncah tequipacholli pan pilaltepetzitzin, pano ni tlamantli pampa quiilcauhtoqueh Chicomexochitl, quiilcauhtoqueh cualli nemiliztli huan quiilcauhtoqueh tlaneltoquilli tlen tohuahcapahuan technextilteuhqueh. Tlan axcanah timonemiliah, campeca tlen Miyahuacalquiah ixpolihuiz, cenca quen panotoc ica Miltlatlacualtiliztli huan Cintlatlacualtiliztli.

Cintlacualtiah

Cintlacualtiah ni ce campeca campa quitlahtlaniliah cintli tlen onmopixcac huan motecpichohtocca, motemachia ma quizati aztah quemman zampa ahciqui yancui pixquiztli. Ipan Chicontepec, axoncah ce cualli tlaixnextiliztli tlen queniuhcatzan mochihua ni campeca. Piltetahtzitzin tlen niquinteconpinqui quipouhqueh quitl inintototatahhuan zanilohqueh ica ni campeca, zanpampa axquiillamiquih tlan ipantequipanoqueh. Tlen niquintencopinqui zan quimanextihqueh anqueh chaneh monequi quitlacualtiz huan quitlaoniltiz campa tecpichtoc. Zan iuhquinon quiihtoyayah. Cintlatlacualtiliztli hueliz quipiya ce nahui zo macuilli generaciones ixpoliuhtoc ipan Chicontepec.

Hueliz ce tlamantli tlen nocca motzquitoc ica campeca tlen Cintlatlacualtiliztli, quiilliah cintetl (tetl tlen cintli). Ni ce tetl campa ihuehueyaca, itlapauhca huan itilauhca neci quence ce piquiz. Moahci quemman ce acahya tlamehua imillah. Iixpan tetl quipiya miac tlahuazantli quence pamitl, huan ica itzalan zan alaxtic. Moihtoa ni cintetl quimahcahuah tiotiotzitzin tlen ahuahquez huan quemman ce ahquiya quiahci, nopa quitl quihtoznequi tlahuel izoerteh, nochipa quipiyaz miac cintli zan monequi ma quichihua huan ma quimocuitlahui imillah.

Macehualmeh quemman pixcah, quiquixtiah cintli tlen petlayo huan tlen molcatl. Petlayo, quimanextia cintli tlen huei, etic, yehyectzin huan moquixtia ica totomochtli. Ni hueli motecpichoa calihtic, calmapan zo pan ce xahalli. Tlan anque chaneh quipiya tlen quillia cintetl, ni quitlalia zan tlatlahco tlatecpicholli tlen petlayo para ma teyoti huan zancualli quiahxiliti quemman zampa oncati cintli. Cintli tlen axtlami huan moixnamiqui ica tlen zampa mopixcazza quiillia xicintli. Molcatl, quimanextia cintli tlen cuecuetztzin huan cuahcualli, cualotoc zo palantoc huan miquixtilia itotomochyo. Cintli tlen molcatl yanni pehua motequihuia achtohui, quemman tlamiya, pehuaya mocui tlen petlayo.

Quemman nicpiyaya mahtlactli xihuitl ipan 1996, niquillamiqui niquittac queniuhcatzan nonanan quichiuhqui inon. Iuhcatzan nocca ticpiyah cintetl, ayocquiahcohui huanya cintli. Hueliz quipiya miac xihuitl, melahua motlacualtiyayah cintli quen ne campa motecpichohtoc petlayo huan campa tentoc molcatl, huan nictlalia quence quitlatlalhuiliah huan quitlazcamatiliah pampa itztocca caltic. Naman, ni tlaneltoquilli zan moixmatih ica itocah. Tlatehtemoanih tlen nahuatl quence Arturo Gómez Martínez huan Rafael Nava Vite nouhquiya quiihtoah pan inintequiuh (2002, p. 83; 2012, p. 39). Axoncah tlaixnextiliztli tlan mochiuhtoc.

Quemman tlatlacualtiah

Ni ce tlaneltoquilli malhuilli huan tlahuel ipatiuh para macehualmeh tlen Chicontepec, motlahtlani ce cualli ipohual atl huan yehyectzin ma mohuicacan macehualmeh pan ininnemiliz. Miac altepetzitzin mozancehcotiliah huan monemiliah para mochihuaz ni campeca tlen huahcahua nahui tonatiuh. Tlen achtohui eyi tonatiuh zan monemiliah huan pan nahui tonatiuh tlehcoh ipan tepetl malhuilli tlen itocah Postectli, nouhquiya quiixmatih quence Ichcacuatitla. Piltetahtzitzin quihtoah monequi titlatlacualtizceh ohomeh xihuitl huan xihxihuitl monequi tictlalitih ce huentli ipan amelmeh tlen altepetzin para tictemachizceh ma oncah atl, ma tlaahuetzi.

Ce macehualli pan ialtepeuh monequi motlalanaz huan tlayecanaz. Ipan nechicoliztli tlen quichihua pan ialtepeuh, tlayecanquetl quinillamiquilia tlahuel monequi mochihuaz campeca tlen tlatlacualtiliztli. Chinancoehuanih monequih ica ininyollo quiihtozceh tlan tequipanozceh. Miac macehualmeh monequi motemacazceh para quinemilizceh campeca, ni macehualmeh eli quence tequihuahmeh tlen ni campeca. Campeca axmochihua tlan axoncah miac tepalehuianih. Teipan, tlayecanquetl huan itlapalehuihcahuan, tlatitlanih ica cequinoc altepetzitzin tlan nouhquiya quinequih tepalehuizceh zo tequipanozceh. Cehce altepetl tlen tequipano motlalana ica itequihuah. Tequihuahmeh tlen altepetzitzin mozancehcotiliah para quitemozceh nochi tlamantli tlen motequihuiz, huan axipoliuhya quitemozceh huehuehtlacatl huan tlatzotzonanih.

Achtohui eyi tonatiuh tlen tlatlacualtiliztli, tlacualtlaliah huan tequipanoanih xochiuhchihua, quichihuah tlatectli tlen totiotzitzin, mihtotiah huan quizancehcotiliah nochi huentli (quence piyomeh/cuapelechmeh tlen quinmictizceh, pantzin, tzopelatl, chichic, galletaz). Ipan nahui tonatiuh ica cualcan, nochimeh mozancehtoliah xochicalco. Cehce macehualli quicui ce huentli (paquete chichic, cuachiquihuitl tlen tlapihpiya, piyomeh) huan eli ininixcahuil quiahxititih iixco tepetl tlen malhuilli, quemman quihuicah ce huentli axcualli quitlalizceh tlalchi yon motlapatiltiyazceh zo mopalehuihtiyazceh. Zancehco quizah huan tlehcoh ipan tepetl. Quemman quiitzquiah ohtli nopa ce huei tlaihyohuilli. Tlen tlehcoh pan tepetl mozahuah huan tlacuah quemman mocuaptoquehya ipan tepetl quence ica tiotlac. Axtlacuah yon axyohuih cuatenno quemman tlehco ipan tepetl.

Achtohui para tlehcozceh ipan tepetl, panoh ipan ce amelli tlen eltoc itzintlan tepetl, nopayoh quicauhtehuah ce huentli para totiotzin tlen atl huan quicencuiliah ininohhuih. Iuhquinon monequi panotiyazceh ipan ome canahya malhuilli para ahcitih iixco tepetl. Canahya tlen achtohui eltoc itzintlan tepetl, ni ce cuamezah tlen campa tlatlaliah, tlen campa pehuah para tlehcozceh, ceyoc tlen mocahua zan tlatlahco tepetl. Inin quimanextia ce cuamezah tlahuel huahcapatl. Ce tlapechtli tlachihualli ica cuahuitl zo ohtlatl, campa quitlaliah ce huentli, mihtotiah huan quintlepanittah totiotzitzin. Tlatlaliah ipan cehce cuamezah tlen eltoc ipan tepetl, nochimeh mihtotiah noque momaihtoah para ma oncah ce cualli ipohual atl. Nemaihtolli quimanctiliah Chicomexochitl, totiotzin tlen tonatiuh, tlen tlitl, tlen atl, tlen tlalli huan tlahueliloc. Ontlamih tlatlaliah iixco tepetl, mihtotiah, momaihtoah huan nopayoh mocencahua campeca tlen tlatlacualtiliztli. Oncah miac tlamantli tlen axcanah momanextia ica tlaneltoquilli pan ni tlapohualiztli.

Huehuehtlacatl ipan achtohui tonatiuh tlen campeca nochipa quinhuehuehtlahtoltia macehualmeh tlen altepetzitzin ica queniuhcatzan cualli itztozceh. Quinillamiquiltia tlahuel monequi mopalehuizceh ica ce tequitl, catlinya itequiuh cehce macehualli huan quinhuehuehtlahtoltia queniuhcatzan quixolehuazceh ce cualantli quemman moixpanon. Quinillia tlen cualantli quiitta pan ininpilaltepeuh huan tlen monequi quichihuazceh para quixolehuazceh. Ni ce tlamanatli tlen itequiuh huehuehtlacatl huan monequi quiihtoz, para iuhquinon cualli huan yehyectzin yahtiyazceh.

Naman ipan miac pilaltepetzitzin ni tlaneltoquilli ayoctlahuel quichihuah. Quichiuhtihuetzih quemman quiittah quinpanhuetztoc ahuaquiztli, melahuac tonatiuh quipanhuetzi altepetzitzin huan ayocquinequi tlaeliz millah, pehuaya oncah cualantli huan cuezolli. Huacca nopayoh yoli tequimacholli. Ni campeca quence tlatepotzco mochiuhqui Tecomate ipan 2019, panotoyaya mahtlactli xihuitl axmochiuhtoya. Pan nopa xihuitl tlehcoqueh ipan tepetl tlen Tepecxitla huan amo ipan Postectli. Tlanahuatihquetl tlen nopa altepetzin ayoctemaca manoh ma zan nehnemican ipan Postectli pampa cequi macehualmeh micqueh noque nehnemiyaya quence zan paxaloanih. Pan ni campeca monequi ce huei tlatlepanittaliztli ica totiotzitzin, mozancehcotiliah ehelihuiz altepetzitzin para quichihuazceh ni campeca. Tlan axomochihua ni tlaneltoquilli, neci quence ixpoliuhtiuh inintlaneltoquil macehualmeh, quipatla comuntequitl ica tequitl tlen quichichua ce acahya icelti huan ixpolihui iteticcayo tlaneltoquilli huan macehualtlallamiccayotl (ixtlamatiliztli huan tlayecpamitl).

Cintli itlaneltoquil huan cualli nemiliztli

Cualli nemiliztli ni ce tlahtolli campa ce acahya yehyectzin momachilia, yolpactoc ica inemiliz huan nochipa quipiya ce tlachiyaliztli temachtli ica ce tequitl tlen mohmoztlah quipiya huan quichihua ica iyollo. Tlen anque quiyehyecoah cualli nemiliztli quinextiah ce huei paquiliztli ica macehualmeh, tlatlepanittah, quitlepanittah nochi tlamantli tlen oncah ipan tlaltepactli, huan mopalehuiah quemman oncah ce cualantli, ce tequipacholli. Campeca tlen cintli quinechicoa nochi ni tlamantl tlen cualli nemiliztli.

Ce acahya tlen pactoc huan tlaneltoca nopa ce chicahualiztli tlen eltoc iihtico cintli itlaneltoquil. Nochimeh tequipanoanih monequi axitztozceh ica cuezolli, mahmauhtli, xicoliztli, cualantli yon tequipacholli. Tlan ce acahya quipiya ni tlamantli zo axquineltoca tlaneltoquilli, totiotzin quinextiah ni tlamantli quence, ma huetzi ce tlahuilli, ma tlapani ce tlamantli zo ce acahya ma cuaixpoyahui; campeca axeli tlahuel ipatiuh. Pan campeca quemman xinachtli ipohual, quimanextia ni ixtlamatiliztli pan cehce techan. Nochimeh quipehualtiah toquiztli ica paquiliztli huan quiyehyecoa ce cualli nemiliztli. Nochimeh paquih huan zancehco motemachiah ipan xinachtli. Tlan ahachica mochihuaz campeca, quichihua macehualmeh ma quicahuacan cualantli huan ma quiilcahuacan cuezolli, iuhquinon oncah paquiliztli huan yehyectzin mohuicah. Quemman ixpolohui ce campeca quichihua ma axtimotlacaquilican, cualantli mocuapa ce tequipacholli huan quichihua ma mopazolocan toteixmatcahuan pan topilaltepeuh huan ma tlaihtlacahui pan totlalhui.

Cintli quinequi ma cualli timohuicacan huanya ya huan ma oncah tlatlepanittaliztli ipan tlaltepactli para cualli cueponiz. Nochi campeca quipiya chicahualiztli tlen monehpanoa ica tlaltepactli para yehyectizn eliz cintli. Iuhcatzan pan nochi campeca yohui para cintli, pan nemaihtolli tlen cehce campeca calaqui miac tlamantli tlen tlaltepactli huan tlen ce macehualli inemiliz. Miltlatlacualtiliztli ni ce campeca campa motlahtlaniah cualli ma mozcaltihtiuh piltoctzin huan cualli ma mochicahuilli. Quiihtoa tlahtolli quitl tecuanimeh quiihtlacoah tlatoctli. Huentli tlen quimactiliah millah ni quitl para tecuanimeh axcanah tlahuel ma quitlanahuican huan ma quiihtlacocan tlacualiztli tlen ica motemachiah chaneh ica iteixmatcahuan. Ipan campeca tlen tlatlacualtiliztli, macehualmeh tlahtlanih ma moxoxohuilli (xihuitl tlen mocua, xihuitl tlen pahtli, xihuitl) ininnentlan. Tlahtlani cualli atl, ma tlacehui, zampampa axcanah ma nelquipanohuili. Nochi nemaitolli yohui ica Chicomexochitl huan cequinoc totiotzitzin, quintlahtlaniliah cualli ma tlaelto. Quemman axmochihua campeca, macehualmeh zan quitemoah tlamantli (quence ce cualli calli, tomin torohmeh) tlen ica quipiyazceh quicahualiztli huan axquinehnehuiliah monohnotzazceh yehyectzin para cualli itztozceh pan ininnemiliz.

Pan cehce campeca oncah tlatlepanittaliztli ica ce chaneh, ica macehualmeh, ica altepetzin zo altepetzitzin. Ipan campeca, piltequitzitzin tlen tenanan huan tetatah cehca. Nouhquiya achi cehca ica campeca tlen mochihua xochicalco quence Elotlamanah, tequitl moxehxelhuiliah ica tlacameh huan cihuameh. Nochi tequitl cehca ipatiuh. Quemman altepetzitzin mozancehcotiliah huan monemiliah quichihuazceh Tlatlacualtiliztli, cehce alpetetl quitlalia itlahtol. Altepetzin tlen monechcahuia huan tequipanoa quipiya cehca tlatlepanittaliztli ica tlen axmonechcahuia xichucalco. Ni ome campeca quichihua chicancoehuanih ma monohnotzacan yehyectzin huan axma oncah cualantli; tlan axmochihua, huacca yoli tequipacholli huan mohueilia xicoliztli tlen quiihtlacoa tlatlepanittaliztli huan tlaneltoquilli.

Ce itequiuh Elotlamanaliztli huan Tlatlacualtiliztli, ya quitl monequi quichicahuiliz tomacehualtlallamiccauh huan totlachiyaliz. Quemman ce acahya tequipanoa ipan xochicalli, quichihua ce huei tequitl huan quichicahuilia quen timonehpanoah huanya ce acahya. Tequipanoanih quimachiliah chicahualiztli quemman quimatih oncah macehualmeh tlen ica huelih monechcahuizceh quemman quipiyah ce tlamantli cualli zo axcualli pan ininnemiliz, quence quemman ehua ce conetzin zo quemman miqui ce toteixmatcauh. Quemman ixpoliuhtiuh campeca, macehualmeh ayocquipiyah inintequixpoyohuan huan motemachiah zan pan ininteixmatcahuan, quence mopatla initlanehnehuiliz ica cequi.

Quemman ixpolihui cintli itlaneltoquil quichihua ma moahcomanacan altepetzitzin. Ica itlaneltoquil cintli tlen quipiya macuilli campeca, hueliz ce macuilli generaciones ticpolohqueh itlaneltoquil huan iixtlamatiliz Cintlatlacualtiliztli. Totatahhuan ayocmiltlatlacualtihqueh; itlaneltoquil tlen queniuhcatzan mochihua hueliz ixpoliuhqui nimantzin ica tototatahhuan. Togeneracion tlen naman, ayocquichihua Tlatlacualtiliztli yon Elotlamanaliztli. Ticchicoquixtiah inintlahtol huehuentzitzin huan ayoctinehnehuiliah ticchihuazceh campeca. Cequin tlen nocca quichihuah Elotlamanaliztli, quichihuah para quinextizceh tlen tlamantli quipiyah quence chicahualiztli huan quiilcauhtoqueh comontequitl huan itlaneltoquil zo itlacuamachiliz campeca. Naman zan ticchihuah tlen xinachtli, ce campeca tlen cintli itlaneltoquil. Tlan axtimotlalanah huan axtictlepanitta cintli itlaneltoquil, ipan ce omeh generaciones tlen huallauh, hueli ayocmochihuaz ipan Chicontepec. Naman quen moixnextihtiuh campeca, eliz quence zan ce tlamahuizolli. Monequi ticyoltilizceh cintli itlaneltoquil, tiquinnotzazceh tepolcameh, ichpocameh ma monehpanocan ica ni tlaneltoquilli.

Ixcopintlaltecpanalli

Amoxtlatecpanalli

• Argüelles Santiago, J. N. (2012). El maíz en la construcción y transmisión de una identidad cultural de la Huasteca Veracruzana. In Pan A. van’t Hooft & J. A. Flores Farfan (Eds.), Estudios de lengua y cultura nahua de la huasteca (pp. 11–29).

• De la Cruz Cruz, E. (2015). Tototatahhuan ininixtlamatiliz. Amoxmecayotl Totlahtol (J. Olko & J. Sullivan, Eds.). Huei Caltlamachtiloyan Varsovia.

• De la Cruz Cruz, E. (2017). Cenyahtoc cintlo tonacayo: huahcapatl huan tlen naman. Amoxmecayotl Totlahtol (J. Olko & J. Sullivan, Eds.). Huei Caltlamachtiloyan.

• Gómez Martínez, A. (2002). Tlaneltoquilli: La espiritualidad de llos nahuas chicontepecanos. Ediciones del Programa de Desarrollo Cultural de la Huasteca/CONACULTA.

• Gómez Martínez, A., & van’t Hooft, A. (2012). Atlatlacualtiliztli: La petición de la lluvia en Ichcacuatitla, Chicontepec. In Pan A. van’t Hooft & J. A. Flores Farfan (Eds.), Estudios de lengua y cultura nahua de la huasteca (pp. 100–118).

• IDIEZ. (2010). Curso de Lengua Nahuatl Avanzado II. Instituto de Docencia e Investigación Etnológica de Zacatecas A.C.

• Nava Vite, R. (2012). El costumbre: ofrendas y música a chicomexochitl en Ixhuatlan de Madero, Veracruz. In Pan A. van’t Hooft & J. A. Flores Farfan (Eds.), Estudios de lengua y cultura nahua de la huasteca (pp. 31–65).

Ceremonial Practices Relating to Corn in the Region of Chicontepec: Local Aspects of Wellbeing

The Maize Ceremonies: An Act of Faith

This chapter discusses maize ceremonies and how they relate to cualli nemiliztli. Cualli nemiliztli is a way of life where one commits to keeping joy and beautiful things in one’s life. We show our commitment daily in our attitude while working and interacting with others. Material possessions are accessories to a good life. Respect, friendly social interactions, and the local belief system ensure a good life. This chapter also touches on the relationships across different generations in the Nahua communities and the transmission of knowledge.

I am a macehualli.¹ I was born and raised in Lindero 2, Chicontepec, Veracruz. My childhood and adolescence are full of memories of working in the fields alongside my mother and other men from the community. I always showed interest in maize and its ceremonies. When I turned 18, I emigrated to larger cities in search of economic and educational opportunities. Currently, I teach Nahuatl at several universities in the United States. I am a postdoctoral candidate at the University of Warsaw and Director of the Institute of Teaching and Ethnological Research in Zacatecas (IDIEZ). Despite my heavy presence in academia, my primary focus is language and cultural revitalization through local initiatives that directly impact the villages of Chicontepec. I approach my research from an emic standpoint in dialogue with academia.

This chapter is primarily in Nahuatl because my target audience are Nahuas; we lose concepts in translation and show that we, too, have a voice in academia. Translation in English is included to allow for conversation with those interested in this topic. The English translation includes background information mostly as footnotes and is omitted in Nahuatl.

Nahuas practice five maize ceremonies, Xinachtli, Miltlacualtiah, Elotlamanah, Cintlacualtiah, and Tlatlacualtiah. For this, see Fig. 12.1.

Fig. 12.1

Maize ceremonies. This figure shows the five maize ceremonies and the order they occur

There are works pertaining to the maize ceremonies, most written by Nahua scholars from the Huasteca Veracruzana. Their research focuses on one ceremony rather than all five maize ceremonies. In the case of Jazmín Nayelly Argüelles Santiago (2012) in her article “Maize in the Construction and Transmission of a Cultural Identity of the Huasteca Veracruzana,” talks about Elotlamanaliztli (Corn feast). She briefly describes the ceremony and argues that the discontinuity of the ceremony is caused by the influence of government policies. Nava Vite (2012) in his article “El Costumbre: Offerings and Music to Chicomexochitl in Ixhuatlán de Madero, Veracruz,” talks about offerings to Chicomexochitl, emphasizing that Nahua families plea and pray to the elements of nature to strengthen the crops. In a short paragraph, Nava Vite defines maize ceremonies: Cintoquiztli (Xinachtli), Miltlacualtiliztli, Miyahuacalaquiliztli, Elotlmanaliztli, and Cintlacualtiliztli. He then includes an extensive explanation about Atlatlacualtiliztli (Tlatlacualtiah), rain petition ceremony. Gómez Martínez and Van’t Hooft (2012) in their article “Atlatlacualtiliztli: Rain Petition in Ichcacuatitla, Chicontepec,” speak of an extensive ethnographic description of rain petition and pilgrimage to the sacred mountain Postectli. Gómez Martínez in the book Tlaneltoquilli: The Spirituality of the Nahauas from Chicontepec, under the Agricultural Rituals section, makes a broader description of Atlatlacualtiliztli (Tlatlacualtiah) and a brief explanation of the rest of the ceremonies of the cycle (Gómez Martínez, 2002, pp. 180–113).

Information contained in this chapter is from personal experience, fieldwork in 2011 and 2019, and interviews with four elders in 2013 and 2014. I started to work in the fields at the age of seven. The men I worked alongside noticed my interest in maize and passed down their knowledge and wisdom as their fathers had. The quotes I include throughout the chapter are theirs, quoting from their fathers’ words. These words are from our ancestors; thus, I cannot credit a person. As a child, I attended Xochicalli² regularly until early 2000, when our community stopped practicing communal ceremonies. In 2011 I attended an Elotlamanah celebration in El Dorado in the municipality of Ixhuatlan de Madero and learned how to make flower adornments. In 2019 I attended Tlatlacualtiah in Tecomate, Chicontepec. I interviewed four elders who actively participated in or organized communal ceremonies. First is a healer of 60 years old from La Pahua, Chicontepec. Second is her 60-year-old husband, who continues to practice Miyahualcalaquiah. The third is a 50-year-old musician from Tepecxitlan, Chicontepec. The fourth is an 80-year-old man from Tecomate, Chicontepec, who was the main organizer of Elotlamanah and Tlatlacualtiah for 30 years until early 2000, when there was no community support.

Maize as Xinachtli, Miyahuatl, and Chicomexochitl

Maize kernels picked to give offerings to and then plant.

The people of Chicontepec have three terms to refer to maize in a ceremonial context. These are xinachtli (seed), miyahuatl (tassel/male inflorescence), and Chicomexochitl (maize deity). Nahuas use each term in different spaces.

Xinachtli represents the seed and planting season. For a dry corn kernel to become a seed, xinachtli, the parents select it, give it breath, and leave it to soak overnight. The following morning the kernels are transformed into xinachtli; they are sacred and must be handled as you would a newborn baby. Before holding the xinachtli, you must cup your hands and exhale one breath into them. This is a way of giving reverence. Children are not allowed to handle xinachtli. The family gives the xinachtli offerings; the men head off to the field to sow it. The xinachtli holds the family’s hopes and livelihood.

Miyahuatl is the corn’s flower, tassel (male inflorescence), and announces the upcoming harvest season. Once it sprouts, the corn immediately silks and starts to mature. At this stage, the elders say, “just as one went to plant xinachtli, one must fetch it,” meaning that corn should only be taken from the milpa if preceded with an offering; it must be watered and incensed. Only after observing local beliefs should it be harvested and shared with neighbors.

Chicomexochitl is a term that indicates respect for maize or implies that a ceremony will be held for the deity in a sacred place called Xochicalli. Chicomexochitl is the maize deity with whom the people of Chicontepec interact daily at the table while having a meal. When parents talk about a maize ceremony, they call him Chicomexochitzin. The ancestors describe Chicomexochitl as a boy and a girl. Chicontepec and the surrounding municipalities share Chicomexochitl’s origin story, widely known as Chicomexochitl huan tenantzitzimitl, “Chicomexochitl and the angry grandmother.” Narrations passed through oral tradition share the same plot (De la Cruz Cruz, 2015; Nava Vite, 2012; IDIEZ, 2010). The tale tells of a grandmother whose daughter gives birth to a son, Chicomexochitl. This boy is always cheerful and never causes any trouble. The grandmother is not fond of her grandson. She devises games to kill him, such as playing in an oven; however, she never succeeds and goes on to die during one of the games. Chicomexochitl lives happily, with no worries, and always does as he is told.

Many who know and narrate the story of Chicomexochitl say it is true, that it recounts what happened long ago. Today, when the Nahuas carry out a local ceremony according to their customs, such as the rain petition or the corn ceremony, they represent Chicomexochitl in two ways:

• 1. A paper cutout. The paper cutout represents the deity and is clothed. See Fig. 12.2.

• 2. Ears of Corn. An upright bundle of three or four ears of corn wrapped with a handkerchief or embroidered napkin, tied with a ribbon, incensed, and decorated with marigolds. See Fig. 12.3.

Fig. 12.2

Paper cut out representing Chicomexochitl. De la Cruz Cruz, 2017 [Chicomexochitl][Photograph])

Fig. 12.3

Ears of corn representing Chicomexochitl. From Cenyahtoc cintli tonacayo: huahcapatl huan tlen naman, by Eduardo de la Cruz, 2017, Warsaw, University of Warsaw, Faculty of “Artes Liberales.” Alan Sandstrom took the photograph during his fieldwork about the rain petition ceremony in Cacahuatengo, Ixhuatlan de Madero, in March 2007

Nahuas place both representations on the altar and present offerings such as food and drinks.

Xinachtli: Offering to the Corn Seed

Xinachtli is the ceremony’s name, and the kernels are selected as seeds. To become xinachtli, the grain undergoes a process. The parents pick out corn from past season’s cintli tlen petlayoh,³ looking for those with a whole ear of large intact kernels. Together they husk and shuck the corn. Then, they examine the kernels closely, selecting and placing in a pile kernels that are wide, flat, heavy, and have an intact seed coat and tip cap. Both parents pick up a handful from the pile of kernels, cup their hands together, bring them inches from their mouths, and exhale a short breath over the kernels. Exhaling a short breath into one’s cupped hands symbolizes sharing one’s breath with the seeds and represents one’s wholehearted commitment. The parents gently drop the seeds into a bucket half full of water. The kernels soak overnight. In the early morning, the mom pours the bucket over two woven baskets to catch the now xinachtli.

The family prepares to give xinachtli an offering, a meal before the men set off to sow the seeds. The mother clears the family altar⁴ and lays out the offerings, including tortillas, boiled eggs, bread, rozca,⁵coffee, and liquor made from anise. She prepares the food before dawn. Children help by fetching items such as flowers or food and handing them to their parents to place on the altar. The mom lights the candles and brings the popochcomitl⁶ with embers to burn the copal incense. She places one basket with xinachtli on the floor, slightly in front of the table or next to the table leg. Then, she places a cup of coffee next to or inside each basket with a piece of bread. The cup handle must face toward the wall. Chicomexochitl sits with his back against the wall facing the family.

Once the altar is set, all household members gather in front of the altar. The head of household makes reverence by exhaling into their cupped hands and slightly bowing on the right front corner of the table and then the left. Here exhaling a short breath into one’s cupped hands is an act of reverence representing one’s wholehearted commitment. The head of household takes the popochcomitl in their right hand and passes it above and around all offerings to incense them. One by one, all family members incense the offerings, silently asking the xinachtli to grow well and not forget its people; it ought to sprout where they plant it; it must grow lush and mature. The ancestors’ words taught us to let go of envy, anger, or resentment to give offerings to xinachtli wholeheartedly. Otherwise, the xinachtli feels our lack of respect and commitment; it may grow sad. A saddened xinachtli grows poorly, wilts, withers, and does not bear fruit. Upon receiving the offerings, the xinachtli leaves the house fed and watered. It will return, brimming with flavor as fresh corn for immediate consumption or maize to be stored and last until the following harvest.

When the xinachtli, or any crop, breaks through the soil one must tend to it with high frequency. The care includes weeding the field, scaring off thrushes, birds, or other animals, and even talking to the plants as one works in the fields. If one forgets these responsibilities the plants’ growth stunts; the stalk may dry before flowering, stop growing, or continue to grow and not bear fruit. At times, the stalks do flower, grow, and bear fruit, but the ears of corn partially fill or lack kernels altogether. When this happens, the elders say, “The crop no longer wants to grow compah.”

Those who have faith in their milpas joyfully rise to check on their crops at dawn. They walk along the outer edge of the milpa, examining the plants closely. Between nine and ten in the morning, they return home, have a meal, and return to the milpa to complete that day’s tasks. That daily routine starts on the day of sowing until harvest. A month or two after planting the maize, farmers make an offering, Miltlacualtiah, to the milpa and the maize plants growing in it. This practice is almost nonexistent today.

Miltlacualtiah: Offering to the Milpa

Miltlacualtiah is an offering to the milpa/crops that provides the corn plants with nutrition, strength, and protection to produce a good crop. This ceremony is not widely known compared to the other corn ceremonies. Elders mention it when listing corn ceremonies. Nahua scholars Arturo Gómez Martinez and Rafael Nava Vite mention it in their work (Gómez Martínez, 2002, p. 83; Nava Vite, 2012, p. 38). Jesus Alberto Flores Martínez, another Nahua scholar includes it in his forthcoming film. Loss of practice is one reason for the lack of documentation. As a Nahua, I consider Miltacualtiah one of the most important rituals because a good harvest depends on it.

Elders narrate that when the corn stalks are about a meter and a half tall, the head of the house starts the ceremony preparations. First, to lead the ceremony, they seek out a huehuehtlacatl.⁷ The huehuehtlacatl specifies what items they will need to gather and bring on the agreed date. On the day of the ceremony, the family and huehuehtlacatl gather in the center of the milpa. In the middle of the milpa, they make a table from bamboo that functions as an altar where they place offerings to worship Chicomexochitl, Totonanan tlaltepactli—mother earth—and the deity of water. They place bread and coffee on the surrounding corn plants.

As this practice started to decline, the father began to lead the ritual. As a child, I recall seeing my mother carry out this ritual in our milpa as her father taught her. Our parents and grandparents often told us, “Watch how it is done because when you grow up and get married, this is what you will do. You will continue this practice to have quality maize, and your food will suffice.” That was their advice; we have forgotten their advice. Our generation does not practice this ceremony.

When people neglect their milpa, when they neglect to practice this ritual, there is a low crop yield. Around the time this ceremony takes place, the plants are close to reaching their final height, the tassel and ears emerge, and the kernels start to form. At this stage, keeping watch is crucial so raccoons, coyotes, or other animals do not harm the crop. Practicing Miltlacualtiah ensures that the corn obtains necessary nutrients from the soil without using fertilizers. The corn will withstand strong winds and rain if a hurricane occurs on a nearby coast. Animals will also not excessively take from or harm the crops. Today farmers rely on insecticides and fertilizers. The products were effective in the short term but are increasingly ineffective.

Elotlamanah: Blessing of the Corn and Feast

Nahuas gather as a community at the xochicalli to celebrate Elotlamanah before harvesting or consuming the season’s corn, regardless of the crop yield. Not everyone plants corn at the same time; often, there is a difference of two weeks to a month. If a wealthy family needs to harvest before or after the communal celebration, they organize their Elotlamanah and invite the community to participate. If a family does not have economic capital for a large celebration, they practice Miyahuacalaquiah (explained in the following section). Nahuas celebrate Elotlamanah to thank Chicomexochitl for the season’s yield and welcome the harvest season. They show respect and gratitude through offerings that include flower arrangements, drinks, food, sacrificial chickens, music, and dance.

This ceremony requires many hands. Community members volunteer as lead organizers and seek help (monetary, in-kind, and time) from relatives and neighbors. Planification is key. They must seek a huehuehtlacatl to guide the ceremony, hire a huapango trio,⁸ and find coyol (palm-like) plantling leaves and marigold flowers for adornments. They purchase a popochcomitl, candles, copal, paper for cutouts, bananas, sweet potatoes (to make compote), oranges, limes, peanuts, apples, and sweets (e.g., cookies and chocolate bars). They preorder some food items. They make tintinez, pemolez, and alfahorez.⁹ They prepare or purchase drinks: coffee, hot chocolate, a liquor made from anise, soda, and atole. They make two types of enchiladas with freshly cooked tortillas, one slathered in tomato sauce and the other with refried beans. Sometimes, they buy rocket fireworks (launched into the air, exploding with a loud bang) to light when they welcome the corn.

The labor division between men and women is essential for this ceremony. Men form several groups, each taking on a different task. One group decorates the altar with limonaria.¹⁰ Another makes an arch in front of the house where they will welcome the corn. A third group makes adornments such as coyol, maxochitl,¹¹ necklace flowers, and star-shaped flowers with marigolds and coyol. A fourth group takes sacks or baskets to harvest enough corn for the ceremony and a few corn stalks with an ear of corn attached. They place these in the corridor outside the xochicalli while the rest wrap up the preparations to welcome the corn.

Similarly, the women divide into groups to complete tasks of equal importance. The duties include dressing the deities, preparing the sacrificial chickens, making tortillas, cooking, and serving food and drinks to all participants. The huehuehtlacatl coordinates all these activities, ensuring everything is done correctly and on time.

The musicians are another vital element. Their presence is essential to appease Chicomexochitl. As soon as the musicians arrive, they begin to play and stop when the huehuehtlacatl concludes the ceremony of corn. When they start to play, those present, men and women, dance in front of the altar. Those who arrive later greet everyone and start to dance; they all take turns dancing. The musicians play a specific song when sacrificing the chickens, welcoming the corn, and placing the offerings on the altar. They know which piece corresponds to each stage of the ceremony. If they play the wrong melody, the huehuehtlacatl reminds them of the correct piece.

Around noon, the huehuehtlacatl announces it is time to welcome the corn at the arch. Men grab the corn and wait outside in front of the arch facing the xochicalli. Women take the corn stalks, stand facing the men, and welcome the corn. Women, men, and children gather by the arch; as the music plays, everyone dances. They adorn the corn with flowers and incense it. The musicians must not cease to play, even for a second—those carrying the corn dance continuously. At the huehuehtlacatl’s signal, they conclude the first part of the ceremony by bringing the corn inside. Everyone stands by the altar.

As some continue dancing, the men empty the corn in the center of the room. They stack it to form a cylinder about half a meter high. The stacked corn’s top layer serves as a table where women and men lay out the offerings. First, they place the necklace and coyol arrangements; then, they offer food, fruit, and drinks (non-alcoholic). Meanwhile, the rest continue dancing. Once they place all the offerings and incense, everyone dances for an extended period. Then they eat, laugh with joy, and share anecdotes that have happened to them in the milpa. The children eat and talk about games. Everyone is joyful. They are happy and grateful to Chicomexochitl; they will have maize again.

When everyone finishes eating, women and men prepare sweet tamales with tender corn (kernels in the milk stage). Some carefully remove the green corn husks they will use to make the tamales. Others cut the kernels from the cob and grind them using a metate or mill. They collect the corn dough in one container and the juice separately to make special atole, eloatolli. Everyone gathers around the table to make tamales. Once all the tamales are wrapped, they cook them in a clay pot and some fresh corn over the fire. Over another fire, they prepare and cook the atole. While the corn tamales and the atole are cooking, the adults talk about the work they still need to do in the fields. Once again, they share a meal; they eat tamales and drink atole. To conclude, they divide any leftovers equally among all.

Elotlamanah is transitioning from a communal practice to a private practice. The shift is significant in Chicontepec; Nahuas only celebrate Elotlamanah with their kin. The communal practice dropped as fewer community members were willing to organize the ceremony, contribute economically, and volunteer. Wealthy families who believe in Chicomexochitl practice Elotlamanah in their homes only when they have a high crop yield and limit invitations to their extended family. Celebrating it only when there is a high crop yield makes the practice folkloric. The switch from a communal to a private celebration weakens harmony in the community and creates divisions and rivalries. Elotlamanah, a celebration that honors and thanks Chicomexochtl, passes to signal family wealth and exclusion. Those who cannot afford to celebrate Elotlamanah yet maintain strong faith in Chicomexochitl celebrate miyahuacalaquiah, an offering to the tasseled plant.

Miyahuacalaquiah: Offering to the Tasseled Plant

The offering to the tasseled maize plant is a small ceremony practiced at home when a family needs to harvest before/after the communal Elotlamanah, they do not have the capital to organize their own, or there is no Elotlamanah celebration in their community. The meaning of Miyahuacalaquiah is the same as Elotlamanah. The family demonstrates their gratitude for the season’s yield by giving offerings to Chicomexochitl.

All members of the household participate; everyone helps with the task. Some purchased items are bread, rozca, soft drinks, candles, a vase, and a copal. At dawn, before anyone has even a cup of coffee, a member of the family, usually the father, sets out to bring the corn stalks. They cut stalks from each corner and one from the center of the milpa. If the ears are ripe, they bring five. The father divides the stalks into two bunches and adorns them with marigold flowers. Upon arriving home, he waits outside the common room. The master of the ceremony, usually the mother, gathers everyone inside the house to welcome the maize. The family meets the maize at the door and greets it reverentially. Each person takes the popochcomitl and incenses the stalks. The father brings the stalks inside, placing one on each side of their alter.

To conclude, the family places food offerings on the table including coffee with rozca and chicken soup with freshly made tortillas (see Fig. 12.4). The family waits between 5 to 8 minutes for the corn deity to take the offering. The ceremony then ends, and the family eats their first meal of the day together. After Miyahuacalaquiah, the family can start harvesting or wait for the corn to dry.

Fig. 12.4

Miyahuacalaquiah. De la Cruz Cruz. 2017 [Miyahuacalaquiah][Photograph])

Domestic rituals’ protocol varies by household. Parents do not narrate the process, give instructions, or explain the meaning of each action. Children must carefully observe and remember every detail to practice when they marry and pass it down to their children. The altar is an example of this. Each household has an altar, a table against the wall in the common room. Table size can vary from 1 meter by 0.5 meters to 2 meters by 0.75 meters. Most families have catholic imagery (cross, saints) due to syncretism. The amount of imagery varies from a few to having a whole wall/table plastered with imagery. Parents may teach their children to make the sign of the cross when approaching the altar and other parents teach them only to give reverence (explained in the Xinachtli section).

Today, few Nahuas of Chicontepec people practice this ceremony. When it is corn season, they harvest and eat it; they do not even offer a candle to the maize as gratitude for corn. Many elders say, “Chicomexochitzin is sad. They have not fed or given him a drink, and now he wants to abandon us.” Elders express that the decline in corn production, droughts, and suffering in the region is because the people have forgotten Chicomexochitl, cualli nemiliztli, and the ways of our ancestors. If we take no action, Miyahuacalaquiah will be lost, as has happened with Miltlacualtiah and Cintlacualtiah.

Cintlacualtiah: Offering to Maize Grain

Cintlacualtiah is a ceremony to ask that the season’s harvest lasts until the next harvest. In Chicontepec, there is no record of anyone actively practicing this ceremony. Elders I interviewed recounted that their grandparents spoke of this ceremony; however, they do not recall witnessing it. Interviewees stated that families should feed and water the maize where they store it. The explanation did not extend beyond that. Cintlacualtiah was likely lost in the region of Chicontepec four to five generations ago.

A possible remnant of Cintlacualtiah is the cintetl, maize stone. This stone is about the size (length, width, and thickness) of a piquiz.¹² A person can find one when they are tilling their milpa. The front of the stone has engraved grooves lengthwise, resembling furrows. The back is smooth. People say that the Ahuahquez¹³ drop them when it rains. Only the chosen will stumble upon these rocks; when they do, so long as they tend to their milpa, they will always have an abundance of corn.

When Nahuas harvest maize, they collect dry whole ears of corn with and without intact husks. Larger, heavier corn that animals have not picked at are left with the husk. These are stacked and stored inside the house/shack or against an outside corridor. If the family has a cintetl, they put this in the center of the stack. The cintetl will help the corn last until the next harvest. Any dry corn left when the next harvest arrives passes to be xicintli, which means old corn. The dry corn harvested without husks is either small, rotten, or has birds pecked it. The family consumes this corn first, then the dry corn with husks.

In 1996, when I was ten, I last recall my mom doing this. Although we still have a cintetl, she no longer stores it with the maize. Perhaps several generations ago, families made offerings to the maize after storing it. They may have expressed gratitude for having corn to harvest and bring home and thanked Chicomexochitl for being in their home with them. Today, only this ceremony’s name is known; Nahua scholars such as Arturo Gómez Martínez and Rafael Nava Vite also mention it in their work (Gómez Martínez, 2002, p. 83; Nava Vite, 2012, p. 39). There is no evidence of its practice.

Tlatlacualtiah: Rain Petition

Tlatlacualtiah is a sacred ceremony of great cultural value to ask for a good rain season and social and life relations. Several villages gather to organize and carry out this tradition over four days. The first three days are preparation of the offerings, and on the last day, they pilgrimage to Postectli, a sacred mountain also known as Ichcacuatitla. Elders say we must practice Tlatlacualtiah every two years and give an offering to the village wells every year to ensure sufficient rain each year.

A person from the community must self-appoint as the lead organizer. During one of the community meetings, the led organizer steps up to remind everyone of the need to celebrate Tlatlacualtiah. The community must express willingness to help, and a handful of people must volunteer to organize the ceremony; this group becomes the ceremony committee. The ceremony is not held if there is not enough support. Then the led organizer and the committee invite nearby villages to participate. Each participating village forms its committee. The committees of participating villages gather to bring together all necessary items and participants, including the huehuehtlacatl and the musicians.

The first three days of Tlatlacualtiah include cleansing all participants, making flower arrangements, cutting paper representations of deities, dancing, and gathering all offerings (e.g., sacrificial chickens/roosters, bread, soda, beer, cookies). On the fourth day, before dawn, everyone gathers at the xochicalli. Each person takes an offering (pack of drinks, basket of bread, chicken) and is responsible for carrying it to the top of the sacred mountain without setting it down or asking for help. They head out together and hike up the mountain. Undertaking the hike is an immense sacrifice. Pilgrims fast from the previous night until the end of the ceremony (late afternoon). They must abstain from eating, drinking, and going to the bathroom.

When they arrive at the mountain base, they stop at a well at the foot of the mountain, leave an offering for the water deity, and start up the mountain. They pass two sacred sites on their way to the mountain’s peak. The first site is near the start of the base, and the second is halfway up the mountain. Both are referred to as the old/ancient table, referencing the table there. The table is made from bamboo. They place part of the offerings at each table; everyone dances while praying for a good rain season. Prayers are directed to Chicomexochitl, the deity of the sun, fire, water, earth, and tlahueliloc.¹⁴ They place the remainder of the offerings at the summit, dance, pray, and conclude the rain petition. Various details and rules regarding this ceremony are omitted.

The huehuehtlacatl throughout the ceremony, starting on the first day, gives the community advice on how to live a good life. He reminds them of the importance of the family unit, the responsibility each person has, and advice on how to handle disagreements with each other. He points out problems he sees within the community and how they should resolve them. This is an integral part of his role during the ceremony to ensure the restoration of harmonious social relations.

Today the villages of Chicontepec only gather to practice this ceremony after multiple years of drought that cause extreme water rationing (a bucket of water per day per person), little to no corn production, and dying livestock. Only then do concerns arise. The last ceremony was in Tecomate in 2019, after over ten years. That year they hiked Tepecxitlan instead of Postectli. The local government banned anyone from hiking Postectli because people died while hiking due to a lack of maintenance. This ceremony requires an act of great faith, effort, and respect for the deities, bringing together different villages of the region to participate. Its lack of practice reflects declining faith in the local religion, the shift from community union to personal greed, and the loss of cultural capital (knowledge and environment).

Maize Ceremonies and Cualli Nemiliztli

Cualli nemiliztli is a Nahua concept of wellbeing rooted in being joyful across all aspects of one’s life and projecting a good attitude when undertaking daily tasks. Those who practice cualli nemiliztli demonstrate a high degree of coexistence, respect people and nature alike, and unite in stressful situations. The maize ceremonies echo these principles.

A joyful and faithful heart is the center for any of the maize ceremonies. Everyone participating must be free from feelings of sadness, fear, envy, jealousy, anger, and resentment. If even one person holds such feelings or is doubtful of the practice the deities manifest their displeasure by causing candles to fall, items to break, and that person to feel dizzy; the ceremony is not as effective. The Xinachtli ceremony sets the tone for the season within each family unit. Everyone starts the agricultural cycle practicing the core values of cualli nemiliztli. They start joyfully placing their hope and faith in the seed together. The frequency of ceremonies pushes people to resolve and let go of negative feelings, thus maintaining social harmony. The loss of even one ceremony allows for disagreements and conflicts to cement into rivalries that start to weaken kin, community, and regional ties.

Corn needs coexistence and balance in nature to flourish. All ceremonies have elements plea for balance in nature so that the corn may flourish. Although the ceremonies are centered around maize, prayers during each ceremony include various aspects of nature and human life. Miltlacualtiah is a ceremony asking that the crop continue growing and reach maturity. There is an understanding that wild animals will eat from the crop. Offerings to the milpa are so that animals do not excessively damage the crop and jeopardize the family’s food security. During Tlatlacualtiah, Nahuas ask that the surroundings return to their lush state (edible plants, medicinal plants, weeds). They ask for sufficient rain, for the heat to subside but not for it to be gone. All pleas to Chicomexochitl and other deities ask for a balance, not an excess. The lack of practice of these ceremonies results in individuals focusing their energy on accumulating goods (large houses, money, livestock) rather than reflecting on how they can live a more balanced life.

Respect among family, community members, and across villages is incorporated into each ceremony. In domestic rituals, the mother’s and father’s roles are of equal importance. Similarly in communal ceremonies, such as Elotlamanah, labor is divided among men and women. All tasks are of equal importance. When villages gather to organize Tlatlacualtiah each village has an equal voice. The hosting village is not privileged or prioritized. These two ceremonies allow community members to interact in a conflict-free space; the lack of practice allows conflicts to fuel rivalries that, in turn, deteriorate respect.

One of the functions of Elotlamanah and Tlatlacualtiah is to strengthen the sense of belonging and group identity. Participating in a group ritual develops and strengthens camaraderie. Participants feel a sense of security knowing that they have a network of friends to fall back on during stressful life situations such as the birth of a child or the loss of a family member. The decreased practice results in individuals feeling excluded, relying only on kin, and shifting toward an egotistical mentality.

The loss of these practices has resulted in the destabilization of communities. Out of the five maize ceremonies, about five generations ago, we lost practice and knowledge of Cintlacualtiah. Our parents stopped practicing Miltlacualtiah; knowledge of how to carry it out may soon be lost with our grandparents. Our generation stopped practicing Tlatlacualtiah and Elotlamanah. We ignore elders’ advice to resume these practices. Those who practice Elotlamanah do so to display their wealth and have forgotten the community aspect and the ceremony’s true meaning. We only practice Xinachtli, one out of the five maize ceremonies. If there is no intervention, over the next two to three generations, the corn ceremonies will cease to be practiced in Chicontepec. The celebration of these ceremonies will become folkloric at best. We need to try to revive these ceremonies and involve the younger generation.

• Page 21 Figure 1. Maize

• Page 24 Figure 2. Paper cut out representing Chicomexochitl

• Page 24 Figure 3. Ears of corn representing Chicomexochitl

• Page 30 Figure 4. Miyahuacalaquiah.