Tzeltal people

The Tzeltal are a

In the mid 20th century, the population of the state and the highlands experience population growth which outstripped local resources.[5] Since the 1930s, many Tzeltals, along with other indigenous and mestizos have migrated from the highland areas into the Lacandon Jungle. These migrants came to the jungle area to clear the forest and grow crops and raise livestock, especially cattle. Now there are groups of Tzetzals in the lowlands living with members of other indigenous groups.^[6][7] This process of taking over “empty jungle” to create settlements for highland Chiapas indigenous groups continued with the support of the Zapatistas, which whom the Tzetals were generally supportive of putting them in conflict with the area’s native Lacandon people and environmental groups.^[6][8]

The Tzeltal today

The Tzeltal call themselves Winik atel, which means "Working Men" in their language, or as the “batzil’op” or “those of the original word” referring to the Mayan oral tradition.

Many Tzeltal communities are governed under a concept of “usos y costumbres” (usage and customs) which attempts to allow for the maintenance of traditional indigenous societal structures. This is theoretically respected unless it conflicts with the rights given under Mexico’s Constitution. However, there has been controversy among Tzeltal and other indigenous group as to the "empowerment" of women, with many women suffering greater poverty, lower levels of education and a much more limited access to positions of power than men. One recent case involves a Tzeltal named Cecilia Lopez from Oxchuc who registered as a pre candidate for the PAN party in 2009, but whose name was then removed from the rolls.^[14]

Tzeltal language

The

The main Tzeltal region is divided into three zones: north, central and south, with some demographic and cultural differences among these zones.[12] Women are distinguished by black skirt with a wool belt and an undyed cotton blouse embroidered with flowers. Their hair is tied with ribbons and covered with a cloth. Most men do not use traditional attire.^[11] A more important cultural distinction is the small community or village, each of which is a distinct social and cultural unit, with its own territory, dialect, clothing and more based on a kinship system. This intra-community loyalty supersedes that at the ethnic level.^[2][10][12] These communities are based on a main village or town, on which there are a number of smaller dependent communities. These are often mirrored in the official municipality system of the state. The seat is the political, religious and commercial center of the entire community. This seat is divided into two or more neighborhoods called barrios or calpuls, with their own local authorities and sometimes with their own patron saint.^[12] The more conservative communities maintain the inheritance of land through patriarchal lineages and a complicated set of kinship terminology. Less traditional systems tend to be more aligned with Ladino practices. Although there are some extended families, the nuclear family is more the norm.^[12]

Tzeltal religion is a syncretism of Catholic and indigenous elements. Most ceremonies and festivals are associated with saints’ day, organized by sponsors called “mayordomos” with assistants called “alfereces.” Mayordomos in charge of the ceremonies are often leaders in more secular village affairs. These rituals follow an annual cycle.