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La Consentida explores Early Formative period transitions in residential mobility, subsistence, and social organization at the site of La Consentida in coastal Oaxaca, Mexico. Examining how this site transformed during one of the most fundamental moments of socioeconomic change in the ancient Americas, the book provides a new way of thinking about the social dynamics of Mesoamerican communities of the period. Guy David Hepp summarizes the results of several seasons of fieldwork and laboratory analysis under the aegis of the La Consentida Archaeological Project, drawing on various forms of evidence—ground stone tools, earthen architecture, faunal remains, human dental pathologies, isotopic indicators, ceramics, and more— to reveal how transitions in settlement, subsistence, and social organization at La Consentida were intimately linked. While Mesoamerica is too diverse for research at a single site to lay to rest ongoing debates about the Early Formative period, evidence from La Consentida should inform those debates because of the site's unique ecological setting, its relative lack of disturbance by later occupations, and because it represents the only well-documented Early Formative period village in a 300-mile stretch of Mexico's Pacific coast. One of the only studies to closely document multiple lines of evidence of the transition toward a sedentary, agricultural society at an individual settlement in Mesoamerica, La Consentida is a key resource for understanding the transition to settled life and social complexity in Mesoamerican societies.

Encapsulating two decades of research, 'Polity and Ecology in Formative Period Coastal Oaxaca' is the first major treatment of the lower Río Verde region of Oaxaca, investigating its social, political, and ecological history. Tracing Formative period developments from the earliest known evidence of human presence to the collapse of lower Río Viejo (the regions first centralized polity), the volume synthesizes the archaeological and paleoecological evidence from the valley. This period saw the earliest agricultural settlements in the region as well as the origins of sedentism and early village life, witnessed major changes in the lower Río Verdes floodplain and in environments along the coast that expanded the productivity of subsistence resources, and experience the emergence of social complexity. The book addresses theoretically significant questions of broad relevance such as the origins and spread of agriculture, the social negotiation of complex political formations, the effects of long-distance trade and interaction, the macroregional effects of landscape change, and prehispanic ideology and political power. Focusing on questions of interregional interaction, environmental change, and political centralization, 'Polity and Ecology in Formative Period Coastal Oaxaca' provides a comprehensive understanding of the Formative period archaeology of this important and long neglected region of Oaxaca.

This is the true story of how, against all odds, a remote Mexican pueblo built its own autonomous cell phone network-without help from telecom companies or the government. Anthropologist Roberto J. González paints a vivid and nuanced picture of life in a Oaxaca mountain village and the collective tribulation, triumph, and tragedy the community experienced in pursuit of getting connected. In doing so, this book captures the challenges and contradictions facing Mexico's indigenous peoples today, as they struggle to wire themselves into the 21st century using mobile technologies, ingenuity, and sheer determination. It also holds a broader lesson about the great paradox of the digital age, by exploring how constant connection through virtual worlds can hinder our ability to communicate with those around us.

Lynn Stephen's innovative ethnography follows indigenous Mexicans from two towns in the state of Oaxaca—the Mixtec community of San Agustín Atenango and the Zapotec community of Teotitlán del Valle—who periodically leave their homes in Mexico for extended periods of work in California and Oregon. Demonstrating that the line separating Mexico and the United States is only one among the many borders that these migrants repeatedly cross (including national, regional, cultural, ethnic, and class borders and divisions), Stephen advocates an ethnographic framework focused on transborder, rather than transnational, lives. Yet she does not disregard the state: She assesses the impact migration has had on local systems of government in both Mexico and the United States as well as the abilities of states to police and affect transborder communities. Stephen weaves the personal histories and narratives of indigenous transborder migrants together with explorations of the larger structures that affect their lives. Taking into account U.S. immigration policies and the demands of both commercial agriculture and the service sectors, she chronicles how migrants experience and remember low-wage work in agriculture, landscaping, and childcare and how gender relations in Oaxaca and the United States are reconfigured by migration. She looks at the ways that racial and ethnic hierarchies inherited from the colonial era—hierarchies that debase Mexico's indigenous groups—are reproduced within heterogeneous Mexican populations in the United States. Stephen provides case studies of four grass-roots organizations in which Mixtec migrants are involved, and she considers specific uses of digital technology by transborder communities. Ultimately Stephen demonstrates that transborder migrants are reshaping notions of territory and politics by developing creative models of governance, education, and economic development as well as ways of maintaining their cultures and languages across geographic distances.

Encapsulating two decades of research, Polity and Ecology in Formative Period Coastal Oaxaca is the first major treatment of the lower Río Verde region of Oaxaca, investigating its social, political, and ecological history. Tracing Formative period developments from the earliest known evidence of human presence to the collapse of Río Viejo (the region's first centralized polity), the volume synthesizes the archaeological and paleoecological evidence from the valley. This period saw the earliest agricultural settlements in the region as well as the origins of sedentism and social complexity, and witnessed major changes in floodplain and coastal environments that expanded the productivity of subsistence resources. The book addresses theoretically significant questions of broad relevance such as the origins and spread of agriculture, the social negotiation of complex political formations, the effects of long-distance trade and interaction, the macroregional effects of landscape change, and prehispanic ideology and political power. Focusing on questions of interregional interaction, environmental change, and political centralization, Polity and Ecology in Formative Period Coastal Oaxaca provides a comprehensive understanding of the Formative period archaeology of this important and long neglected region of Oaxaca.

In Latin America, rights to local political participation in many indigenous communities are not simply granted, but rather \"earned\" through acts of labor for the community. This is the case in the state of Oaxaca, Mexico, where almost three-fourths of municipalities elect municipal authorities through custom and tradition rather than secret ballot and universal suffrage. The alarmingly low rate of women's formal participation in these municipalities has garnered attention from policymakers, provoking a series of legislative reforms designed to increase women s roles in local politics. However, these initiatives often miss their mark. Focused on a liberal model of women as individual rights-bearers, they fail to understand the complex ways in which gendered labor influences political participation in nonliberal contexts. This article examines a case in which indigenous women reject such an initiative because it would exacerbate their exploitation within the local terms of gendered collective labor instead of promoting equality. It thus explains potential barriers to indigenous women s political leadership at the local level and suggests ways in which gender equality can be promoted in nonliberal contexts.

Background Mexico is an important global reservoir of biological and cultural richness and traditional knowledge of wild mushrooms. However, there is a high risk of loss of this knowledge due to the erosion of traditional human cultures which is related with the rapid acculturation linked to high migration of rural populations to cities and the U.S.A., and the loss of natural ecosystems. The Mixtec people, the third largest native group in Mexico only after the Nahua and the Maya, maintain ancient traditions in the use and knowledge of wild mushrooms. Paradoxically, there are few studies of the Mixtec ethnomycology. This study shows our ethnomycological research, mainly focused on knowledge and use of wild mushrooms in communities of the Mixteca Alta, in southeastern Mexico. We hypothesized that among the studied communities those with a combination of higher vegetation cover of natural pine and oak forests, lower soil erosion and higher economic margination had a greater richness and knowledge of wild mushrooms. Our study therefore aimed to record traditional knowledge, use, nomenclature and classification of wild mushrooms in four Mixtec communities and to analyze how these aspects vary according to environmental and cultural conditions among the studied communities. Methods In order to analyze the cultural significance of wild mushrooms for the Mixtec people, 116 non-structured and semi-structured interviews were performed from 2009 to 2014. Information about the identified species, particularly the regional nomenclature and classification, their edibility, toxicity and ludic uses, the habitat of useful mushrooms, traditional recipes and criteria to differentiate between toxic and edible species, and mechanisms of knowledge transmission were studied. The research had the important particularity that the first author is Mixtec, native of the study area. A comparative qualitative analysis between the richness of fungal species used locally and the official information of the natural vegetation cover, soil erosion and economic marginalization in each of the studied communities was conducted. Results A total of 106 species of mushrooms were identified growing in pine and oak forest, deciduous tropical forest and grassland; among the identified mushrooms we recorded 26 species locally consumed, 18 considered toxic, 6 having ludic uses and the remaining 56 species not being used in the studied areas but some of them having potential as food (56 species) or medicine (28 species). We recorded that 80, 22 and 4 species are ectomycorrhizal, saprotrophic and parasites, respectively. Our study shows that a complex and accurate knowledge related with the use, nomenclature, classification, ecology, gastronomy of wild mushrooms has been developed by Mixtecs; and that there is a relation between natural vegetation cover, lower soil erosion and higher economic marginalization and richness, knowledge and use of mushrooms in the studied communites. Conclusion Our study showed that conservation and adaptation of ancestral mycological knowledge survives mainly through oral transmition, maintenance of cultural identity, forest protection, preservation native language and also paradoxically through the current socieconomical marginality among the Mixtec people. We also found that those studied communities with a combination of higher vegetation cover of natural pine and oak forests, lower soil erosion and higher economic marginalization showed a greater richness and knowledge of wild mushrooms. Use and sustainable management of wild mushrooms can be an alternative for local integrated development, but local knowledge and traditional worldview should be included into the regional programs of Mixtec biocultural conservation.

This article explores the tension between multicultural legal reforms and the liberal state-building project in present-day Mexico. Specifically, it traces the process by which the Mexican state challenged and eventually forced changes to customary restrictions on women in public life in some indigenous communities in the southern state of Oaxaca. The study argues that the act of formalizing autonomy for indigenous communities, in the context of Mexico’s homogenizing neoliberal state, had the unanticipated effect of exposing exclusionary practices to state scrutiny, which eventually forced those communities to recognize women’s political rights. Thus the effort to protect indigenous practices facilitated the territorial and juridical expansion of the Mexican state into formerly autonomous areas of the countryside.

Type II diabetes mellitus is currently the leading cause of death in Mexico. Oaxaca is one of the poorest states in Mexico with the largest concentration of indigenous people in the country. Despite the alarming increase of diabetes rates in this region, little is known about the indigenous populations’ cultural understandings and related practices for this chronic disease. This study examined diabetes cultural beliefs and traditional medicine use among a sample of 158 adults with and without diabetes in Oaxaca, Mexico. Individuals with and without diabetes did not differ in their traditional culture beliefs regarding diabetes in this study. Younger age (OR = 1.04) and stronger beliefs in punitive and mystical retribution (OR = 5.42) regarding diabetes causality increased the likelihood of using traditional medicine (p <. 05). Findings may aid in the development of culturally tailored programs to address diabetes prevention and management efforts in the region.

Indigenous Citizens challenges the commonly held assumption that early nineteenth-century Mexican state-building was a failure of liberalism. By comparing the experiences of two Mexican states, Oaxaca and Yucatán, Caplan shows how the institutions and ideas associated with liberalism became deeply entrenched in Mexico's regions, but only on locally acceptable terms. Faced with the common challenge of incorporating new institutions into political life, Mexicans-be they indigenous villagers, government officials, or local elites-negotiated ways to make those institutions compatible with a range of local interests. Although Oaxaca and Yucatán both had large indigenous majorities, the local liberalisms they constructed incorporated indigenous people differently as citizens. As a result, Oaxaca experienced relative social peace throughout this era, while Yucatán exploded with indigenous rebellion beginning in 1847. This book puts the interaction between local and national liberalisms at the center of the narrative of Mexico's nineteenth century. It suggests that \"liberalism\" must be understood not as an overarching system imposed on the Mexican nation but rather as a set of guiding assumptions and institutions that Mexicans put to use in locally specific ways.