Sierra Norte de Puebla - Demographics

Demographics

The Sierra Norte is a predominantly rural region with a high percentage of indigenous population and an elevated level of socioeconomic marginalization, especially among the indigenous. Those in the region identify themselves of from the mountains (serranos) before identifying with the state of Puebla. Among serranos, there is a division between the various indigenous groups and “mestizos” or people of mixed European-indigenous ethnicity. Mestizos are strongly segregated from the indigenous and found mostly in the urban municipal seats, especially Zacatlán, Chignahuapan, Tetela de Ocampo, Zacapoaxtla, Cuetzalan, Teziutlán, Zaragoza, Zihuateutla and Tlatlauquitepec, with the indigenous in the more rural areas. Indigenous language and traditions are considered inferior or “not modern” by the mestizos and many indigenous because of the poverty associated with indigenous life. Social and economic organizations are best developed among the Nahuas and the Totonacs to promote the communities’ interests. Most of these are Nahua and based in Cuetzalan. One of the first organizations of this kind was the Cooperativa Agropecuaria Regional Tosepan Titataniske (CARTT) in the 1970s, with the aim of improving the prospects of small agricultural producers.

The Sierra Norte is a multiethnic area, primarily with Totonacs, Nahuas, Otomis and Tepehua with some Huasteca influence. There are no Huastec communities but the very north is considered to overlap the extreme south of the La Huasteca region. The Comisión Nacional para el Desarrollo de los Pueblos Indígenas works in the areas with several centers in Huauchinango, Zacapoaxtla and Teziutlán as well as a radio station, XECTZ in Cuetzalan, called La Voz de la Sierra (The Voice of the Mountains) in Spanish and various indigenous languages. Indigenous beliefs and rituals have been more strongly maintained here than in other areas of Mexico because of its relative isolation. Until the middle of the 19th century, there were few to no non-Indians living in the region.

The area was originally considered part of Totonac territory, but in the pre Hispanic era, various migrations brought other indigenous groups with Nahuatl, Otomi and Tepehua still spoken here along with Totonac. For many, especially the Nahua, language is an important identifying marker. One binding force among indigenous groups is shared regional religious sites and festivals. For examples, east days in a Totonac community will also bring in Nahuas and other neighbors. Some saints, such as the Apostle Andrew, are important among various ethnicities as it is related to the blessing of seeds. Another important celebration is Day of the Dead, celebrated in all of Mexico. Another factor is the dependence on commerce, with participation in municipal and regional markets. The main market towns are Huauchinango, Zacatlán, Tetela de Ocampo, Zacapoaxtla, Cuetzalan, Zaragoza and Teziutlán. Some of these markets are weekly “tianguis” and some are permanent establishments. Most indigenous groups are socially linked by family lineage and language, with language especially important among the Nahuas.

The indigenous handcrafts tradition of the region goes back to the pre Hispanic period. After it was conquered by the Aztecs, a tribute item was cotton garments, which were highly prized. Today, it is mostly done as a complement to agricultural activities, with some exceptions, with most learning their skills in childhood. Communities tend to specialize in a certain handcrafts. Pottery is mostly made in the towns of Aquixtla, Tetela de Ocampo, Tenextatiloyan and Zacatlán. Textiles made with backstrap or more modern looms (and often embroidered) are more widespread. Most of this is related to women’s garments such as the embroidered blouses, skirts and a poncho-like garment called as quezquémetl. Most garments vary in design depending on origin and some communities make garments for sale, but in different colors and designs then those made for home use. The use of traditional garments by men has diminished significantly with its use mostly confined to elders. Traditional men’s dress consists of a shirt and pants of undyed cotton, with a wrap belt, a pouch bag, a palm hat, huaraches and a machete .

The Danza de los Voladores (Dance of the Flyers) is an ancient Mesoamerican ceremony/ritual still performed today in the Sierra Norte. The ritual consists of dance and the climbing of a 30 meter pole from which four of the five participants then launch themselves tied with ropes to descend to the ground. The fifth remains on top of the pole, dancing and playing a flute and drum. According to one myth, the ritual was created to ask the gods to end a severe drought. The ceremony was named an Intangible Cultural Heritage by UNESCO in order to help the ritual survive and thrive in the modern world. According to Totonac myth, its origin was to appease the gods during a drought. The exact origin of this ritual/dance is unknown, but it is thought to have originated with the Huastec, Nahua and Otomi peoples in Sierra del Puebla and mountain areas of Veracruz. The ritual spread through much of the Mesoamerican world until it was practiced from northern Mexico to Nicaragua. The ritual was partially lost after the Conquest, and the Spaniards destroyed many records about it. In modern times, a number of changes have occurred. Due to the deforestation of much of the Sierra de Puebla and mountain areas of Veracruz, most voladores perform on permanent metal poles. The most controversial change has been the induction of women to perform the ceremony. Traditionally, it has been taboo to allow women to become voladores but a few have become such, all of whom are in Puebla state, primarily in Pahuatlán and Cuetzalán. The Ritual Ceremony of the Voladores of Papantla was recognized as Intangible Cultural Heritage (ICH) by UNESCO in 2009. The ritual was inscribed along with the Traditions of the Otomi-Chichimecas of Toliman, Peña de Bernal, Querétaro. Various other communities in the Sierra Norte regularly perform the Voladores dance or ritual including Chila Honey, Huauchinango and Tenango de Flores.

Today, Puebla has the largest number of Nahuas in Mexico, most of which live in the Sierra Norte. The Nahuas of the Sierra Norte call themselves Macelhuamej, which means “true Mexican.” There are about 218,000 Nahuas in the region found in nearly all parts. In some areas, they dominate; in others, they share the territories with one or more of the other indigenous groups. The presence of Nahuas in the region is the result of a number of migrations at different times in the Mesoamerican period. The most commonly accepted theory states that there were two main migrations into the area. The first was that of the Olmeca-Xicalancas from the south and another of the Toltecs from the central highlands of Mexico. There are two main dialects of Nahuatl spoken in the Sierra Norte but it is not known if they are the result of the two migrations. There have been efforts to preserve language and other traditions. One of these is the Taller de Tradición Oral de la Sociedad Agropecuario del Centro de Estudios y Promoción Educativa para el Campo (CEPEC) in San Miguel Tzinacapan, Cuetzalan. This organization had young Nahuas compile myths and other stories from the elders in their community, which were compiled into a book.

The Sierra Norte de Puebla was once part of a larger indigenous region called Totonacapan, which extended from here east to the Gulf of Mexico coast in northern Veracruz. Main Totonac archeological sites are El Tajín and Cempoala in Veracruz and Yohualichan near Cuetzalan. However, the Aztecs invaded Totonac lands, pushing much of the ethnicity eastward into Veracruz. Because of this, and tribute payments, the Totonacs were the first to ally with the Spanish when they arrived. After the Conquest, the Spanish initially respected Totonac political authority, but starting in the 17th century, they began to replace the authority of chiefs with “Indian councils.” Disease also took a toll on the Totonac people and today, the ethnicity occupies half the territory it did when the Spanish arrived. Relations between the Totonac and the mestizo/Spanish population further declined starting in the second half of the 18th century as the latter groups began taking over lands traditionally held by the Totonacs. There were a series of revolts 1750 to 1820 but they were put down. The Totonacs were early to ally with the Independence movement under leader Serafin Olarte, but he was soon executed by royalist troops. After Independence, another revolt was headed by Mariano Olarte, son of Serafin from 1836 to 1838. This one was sparked by the banning of traditional Totonac Holy Week celebration by the Puebla bishop, who deemed it too “pagan.” The 20th century to the present has seen a further drop in the Totonac population along with the loss of the Totonac language as speakers switch to Spanish and sometimes even to Nahuatl. Totonac, of the Mayan family, is spoken in both the Sierra Norte de Puebla and northern Veracruz although not all dialects are mutually intelligible. In a number of indigenous communities such as the Totonac speakers in Chicontla and Patla, parents encourage their children to be monolingual in Spanish only. This is mostly because Spanish is seen as necessary for their economic future and the speaking of Totonac might hold them back. Struggles between Totonacs and mestizos over land have continued to the present day, but the Totonac gained ground only for a while during the Mexican Revolution .

The Sierra Norte Otomi are one of two main groups of Otomi found in Mexico, with the other in the Mezquital Valley in Hidalgo. The Otomi are likely originally from the Toluca Valley, but were pushed north and east by Nahuatl speakers sometime before the 12th century, with the Sierra Norte Otomis cut off culturally from the rest sometime between then and the rise of the Aztec Empire. These Otomis live in some of the steepest terrain with some of the highest rainfall in the Sierra Norte. They live in small villages of between 500 and 1500 people, which are generally dominated by mestizo municipal governments. Villages have their own councils. In the past, positions of influence were gained by force or money but more often today, elders are elected. However, age remains a main factor of social authority. Most Otomis are subsistence farmers with small plots of between one and three hectares per family. Social relations are based on kinship. Traditional houses measure about five by nine meters with two rooms, a dormitory and a kitchen, but these are beginning to be replaced by more modern structures. The Otomis have retained much of their indigenous beliefs, primarily due to their geographical isolation. While officially Catholic, shamans are still important figures and religious rituals centering on various deities related to nature, farming etc. are still important.

The Tepehuas are a little known indigenous group in Mexico. Tepehuas can be found in parts of Hidalgo and Veracruz as well as in the Sierra Norte, where they are principally found in the municipality of Pantepec. Their language is related to Totonac, and is part of the Mayan family. Little is known of their history with only a few mentions of them in pre Hispanic records. It is believed that the migrated from the north and west to where they are now but there is evidence that they were in other areas as well but since assimilated into other indigenous groups. Much of this shift was relatively recent, about 100 or so years ago, according to oral stories. Most subsist on agriculture of basic foodstuffs, living in very rural areas. Cash is earned by selling parts of harvests, cash crops such as coffee and oranges and through handcrafts. However, poverty is a major problem in community and many have migrated to other parts of Mexico and to the United State for work. Like other Sierra Norte ethnicities, the Tepehua have maintain a significant amount of their religious heritage but the language is in danger of disappearing.