Indigenous peoples of Mexico#Population statistics

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In the second article of the Mexican Constitution, Mexico defines itself as a pluricultural nation in recognition of the diverse ethnic groups that constitute it and where the Indigenous peoples"Indigenous Peoples" is the preferred term in Mexico to refer to the Amerindian ethnic groups in North America are the original foundation.[http://constitucion.gob.mx/index.php?idseccion=11&ruta=1 Constitución Política de los Estados Unidos Mexicanos] {{webarchive|url=https://web.archive.org/web/20090331171639/http://constitucion.gob.mx/index.php?idseccion=11&ruta=1 |date=2009-03-31 }} Art. 2 The number of Indigenous Mexicans is measured using constitutional criteria.

The category of Indigena (Indigenous) can be defined narrowly according to linguistic criteria, including only persons that speak one of Mexico's 89 Indigenous languages; this is the categorization used by the National Mexican Institute of Statistics. It can also be defined broadly to include all persons who self-identify as having an Indigenous cultural background, whether or not they speak the language of the Indigenous group they identify with. This means that the percentage of the Mexican population defined as "Indigenous" varies according to the definition applied; cultural activists have referred to the usage of the narrow definition of the term for census purposes as "statistical genocide."Knight (1990:73–74)Bartolomé (1996:3–4)

The Indigenous peoples in Mexico have the right of free determination under the second constitution article. According to this article, Indigenous peoples are granted:

• the right to decide the internal forms of social, economic, political, and cultural organization;
• the right to apply their normative systems of regulation as long as human rights and gender equality are respected;
• the right to preserve and enrich their languages and cultures;
• the right to elect representatives before the municipal council where their territories are located;

The Law of Linguistic Rights of the Indigenous Languages recognizes 89 Indigenous languages as national languages, which have the same validity as Spanish in all territories where they are spoken.{{cite web|url=http://www.diputados.gob.mx/LeyesBiblio/pdf/257.pdf |title=Ley General de Derechos Lingüísticos de los Pueblos Indígenas |access-date=2014-05-18 |url-status=dead |archive-url=https://web.archive.org/web/20080611011220/http://www.diputados.gob.mx/LeyesBiblio/pdf/257.pdf |archive-date=June 11, 2008 }} According to the National Institute of Statistics, Geography and Data Processing (INEGI), approximately 5.4% of the population speaks an Indigenous language.{{cite web|url=http://www.inegi.gob.mx/est/contenidos/espanol/rutinas/ept.asp?t=mlen01&c=3325 |title=Indicadores seleccionados sobre la población hablante de lengua indígena, 1950 a 2005 |publisher=Inegi.gob.mx |access-date=2014-05-18 |url-status=dead |archive-url=https://web.archive.org/web/20140924040649/http://www.inegi.gob.mx/est/contenidos/espanol/rutinas/ept.asp?t=mlen01&c=3325 |archive-date=2014-09-24 }} The recognition of Indigenous languages and the protection of Indigenous cultures is granted not only to the ethnic groups Indigenous to modern-day Mexican territory but also to other North American Indigenous groups that migrated to Mexico from the United States{{cite web |url=http://www.cdi.gob.mx/index.php?id_seccion=1398 |title=Kikapú |publisher=Cdi.gob.mx |access-date=2014-05-18 |archive-date=2016-03-03 |archive-url=https://web.archive.org/web/20160303220346/http://www.cdi.gob.mx/index.php?id_seccion=1398 |url-status=dead }} in the nineteenth century and those who immigrated from Guatemala in the 1980s.{{cite web|url=http://cdi.gob.mx/index.php?id_seccion=1378 |title=Aguacatecos, cakchiqueles, ixiles, kekchíes, tecos, quichés. (Chiapas) |publisher=Cdi.gob.mx |access-date=2014-05-18 |url-status=dead |archive-url=https://web.archive.org/web/20070926232909/http://cdi.gob.mx/index.php?id_seccion=1378 |archive-date=2007-09-26 }}

{{See also|Pre-Columbian Mexico|Mesoamerican chronology}}

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The prehispanic civilizations of what now is known as Mexico are often divided into two regions: Mesoamerica, the cultural area where several complex civilizations developed before the arrival of the Spanish in the sixteenth century, and Aridoamerica (or simply "The North"),Hamnett, Brian (1999), A Concise History of Mexico, Cambridge University Press; Cambridge, UK the arid region north of the Tropic of Cancer which was less densely populated. Despite the conditions, the Mogollon culture and peoples established urban population centers at Casas Grandes and Cuarenta Casas in a vast territory that encompassed northern Chihuahua state and parts of Arizona and New Mexico in the United States.{{Cite journal |last1=Whalen |first1=Michael E. |last2=Minnis |first2=Paul E. |date=2003 |title=The Local and the Distant in the Origin of Casas Grandes, Chihuahua, Mexico |url=https://www.cambridge.org/core/journals/american-antiquity/article/abs/local-and-the-distant-in-the-origin-of-casas-grandes-chihuahua-mexico/67B2BAE9DD2E95FCD8AD0A15EF44BD5F |journal=American Antiquity |language=en |volume=68 |issue=2 |pages=314–332 |doi=10.2307/3557082 |jstor=3557082 |s2cid=164206591 |issn=0002-7316|url-access=subscription }}{{Cite journal |last1=VanPool |first1=Todd L. |last2=Leonard |first2=Robert D. |date=2002 |title=Specialized Ground Stone Production in the Casas Grandes Region of Northern Chihuahua, Mexico |url=https://www.cambridge.org/core/journals/american-antiquity/article/abs/specialized-ground-stone-production-in-the-casas-grandes-region-of-northern-chihuahua-mexico/9E04AA37B492EBABA0312E41E5D60D1B |journal=American Antiquity |language=en |volume=67 |issue=4 |pages=710–730 |doi=10.2307/1593800 |jstor=1593800 |s2cid=164011791 |issn=0002-7316|url-access=subscription }}

Mesoamerica was densely populated by diverse Indigenous ethnic groups{{page needed|date=February 2018}}Manuel Aguilar-Moreno (2004) A Handbook to Life in the Aztec World Facts of Life, Inc., USA which, although sharing common cultural characteristics, spoke different languages and developed unique civilizations.

One of the most influential civilizations in Mesoamerica was the Olmec civilization, sometimes referred to as the "Mother Culture of Mesoamerica." The later civilization in Teotihuacan reached its peak around 600 AD when the city possibly became the sixth largest city in the world, whose cultural and theological systems influenced the Toltec and Aztec civilizations in later centuries. Evidence has been found on the existence of polyethnic communities or neighborhoods in Teotihuacan (and other large urban areas like Tenochtitlan).{{cite web|url=http://www.frogreview.com/quest-aztlan/|title=Contact Us – Frog Review|website=Frogreview.com|access-date=9 April 2018}}{{cite web|url=http://www.archaeology.org/online/features/mexico/ |title=New Tomb at Teotihuacan |publisher=Archaeology.org |access-date=2014-05-18}}

The Maya civilization, influenced by other Mesoamerican civilizations, developed a vast cultural region in southeast Mexico and northern Central America. In contrast, the Zapotec and Mixtec cultures dominated the valley of Oaxaca and the Purépecha in western Mexico.

Scholars agree that significant systems of trading existed between the cultures of Mesoamerica, Aridoamerica, and the American Southwest, and the architectural remains and artifacts share a commonality of knowledge attributed to this trade network. The routes stretched far into Mesoamerica and reached as far north as ancient communities that included such population centers in the United States such as Snaketown,{{Cite journal|doi=10.1179/0023194014Z.00000000025|title=Pyrite-Encrusted Mirrors at Snaketown and Their External Relationships to Mesoamerica|year=2014|last1=Gallaga|first1=Emiliano|journal=Kiva|volume=79|issue=3|pages=280–299|s2cid=129111669}} Chaco Canyon, and Ridge Ruin near Flagstaff (considered some of the finest artifacts ever located).

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By the time of the arrival of the Spanish in central Mexico, many peoples of Mesoamerica (with the notable exception of the Tlaxcaltecs and the Purépecha Kingdom of Michoacán) were loosely joined under the Aztec Empire, the last Nahua civilization to flourish in Central Mexico. The capital of the empire, Tenochtitlan, became one of the largest urban centers in the world, with an estimated population of 350,000 inhabitants.{{page needed|date=February 2018}}

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During the conquest of the Aztec Empire, the Spanish conquistadors allied with other ethnic groups in the region, including the Tlaxcaltecs. This strategy succeeded due to discontent with Aztec rule, which demanded tributes and used conquered peoples for ritual sacrifice. During the following decades, the Spanish consolidated their rule in what became the viceroyalty of New Spain. Through the Valladolid Debate, the crown recognized the Indigenous nobility in Mesoamerica as nobles, freed Indigenous slaves, and kept the existing basic structure of Indigenous city-states. Indigenous communities were incorporated as communities under Spanish rule.{{sfn|Gibson|1964}}{{page needed|date=January 2024}}

As Indigenous peoples were drawn into the colonial system, friars taught native scribes to write their languages using Latin letters so that there is a large corpus of colonial-era documentation in the Nahuatl language, Mixtec, Zapotec, Yucatec Maya, and others. Such a written tradition likely took hold through existing practices of pictorial writing found in many Indigenous codices. New Philology scholars have utilized the colonial-era alphabetic documentation to illuminate the colonial experience of Mesoamerican peoples from their viewpoints.{{sfn|Lockhart|1992}}{{page needed|date=January 2024}}

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The encomienda system exploited the labor and tribute of Indigenous peoples for financial gain. This system was built upon pre-existing Mesoamerican labor duty and tribute practices, with Indigenous officials managing its continuation within their communities. There was a precipitous decline in Indigenous populations, mainly due to the spread of European diseases previously unknown in the Americas but also through war and forced labor. Pandemics wrought havoc, but Indigenous communities recovered with fewer members.{{page needed|date=February 2018}}{{sfn|Gibson|1964}}{{page needed|date=January 2024}}{{sfn|Lockhart|1992}}{{page needed|date=January 2024}}

The colonial period in Mexico saw the convergence of diverse groups, including Indigenous peoples, Spaniards, enslaved Africans, and, from the late sixteenth century, Asian slaves (referred to as "chinos") introduced via the Manila Galleon. There was an intermingling of groups, with mixed-race castas, particularly mestizos, becoming a component of Spanish cities and, to a lesser extent, Indigenous communities. The Spanish legal structure formally separated what they called the República de Indios (the Republic of Indians) from the República de Españoles (Republic of Spaniards), with the latter encompassing all those in the Hispanic sphere: Spaniards, Africans, and mixed-race castas. Although Indigenous peoples were marginalized in the colonial system,[http://www.odiseo.com.mx/2004/07/03lopezflores_colonialismo.htm Colonialismo y modernidad: la enseñanza del español en la Nueva España], "...El racismo y la estratificación de la población de la Nueva España fueron las características de la organización social del Virreinato..." and often rebelled,{{Cite journal |last=Karttunen |first=Frances |date=1992 |title=After the Conquest: The Survival of Indigenous Patterns of Life and Belief |url=https://www.jstor.org/stable/20078531 |journal=Journal of World History |volume=3 |issue=2 |pages=239–256 |jstor=20078531 |issn=1045-6007}}{{Cite book |last=Taylor |first=William B. |url=https://www.worldcat.org/oclc/318450645 |title=Embriaguez, homicidio y rebelión en las poblaciones coloniales mexicanas |date=1987 |publisher=Fondo de Cultura Económica |isbn=968-16-2561-7 |location=México |oclc=318450645}} the paternalistic structure of colonial rule supported the continued existence and structure of Indigenous communities. The Spanish crown protected the land holdings of Indigenous communities. Communities and individuals had access to the Spanish legal system.{{sfn|Gibson|1964}}{{page needed|date=January 2024}}{{sfn|Lockhart|1992}}{{page needed|date=January 2024}}Woodrow Borah, Justice by Insurance: The General Indian Court of Colonial Mexico and the Legal Aides of the Half-Real, Berkeley: University of California Press 1983. However, these codes were often ignored in practice, and racial discrimination was prevalent in New Spain.{{cite web |last1=Castellvi Laukamp |first1=Luis |date=11 October 2018 |title=Repensar la Hispanidad |url=https://www.elespanol.com/opinion/tribunas/20181011/repensar-hispanidad/344585540_12.html |access-date=2 June 2020 |website=El Español}}{{cite journal |author1-link=Benjamin Keen |last1=Keen |first1=Benjamin |date=1971 |title=The White Legend Revisited: A Reply to Professor Hanke's "Modest Proposal" |journal=The Hispanic American Historical Review |volume=51 |issue=2 |pages=336–355 |doi=10.2307/2512479 |jstor=2512479}}

In the religious sphere, Indigenous men were banned from Christian priesthood following an early Franciscan attempt that included fray Bernardino de Sahagún to train an Indigenous group.{{Citation needed|date=July 2022}} Mendicants of the Franciscan, Dominican, and Augustinian orders initially evangelized Indigenous in their communities in what is often called the "spiritual conquest."Robert Ricard, The Spiritual Conquest of Mexico, translated by Lesley Byrd Simpson. Berkeley: University of California Press 1966. On the northern frontiers, the Spanish created missions and settled Indigenous populations in these complexes, which prompted raids from those who resisted settlement (given the name Indios Bárbaros). The Jesuits were prominent in this enterprise until their expulsion from Spanish America in 1767.{{Cite journal |last=Albert |first=Salvador Bernabéu |date=2009 |title=El vacío habitado. Jesuitas reales y simulados en México durante los años de la supresión (1767-1816) |url=https://www.jstor.org/stable/25511831 |journal=Historia Mexicana |volume=58 |issue=4 |pages=1261–1303 |jstor=25511831 |issn=0185-0172}} Catholicism, often with local characteristics, was the only permissible religion in the colonial era.

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During the early colonial era in central Mexico, Indigenous communities faced the imposition of Spanish rule, which prioritized exploiting their labor over seizing their land. The institution of the encomienda, a crown grant of the labor of Indigenous communities to conquerors, was a key element of the imposition of Spanish rule. The Spanish crown initially maintained the Indigenous sociopolitical system of local rulers and land tenure, with the Spanish conquest of the Aztec Empire eliminating the superstructure of rule and replacing it with Spanish.{{sfn|Gibson|1964}}{{page needed|date=January 2024}}{{sfn|Lockhart|1992}}{{page needed|date=January 2024}}

The crown had several concerns about the encomienda. First was that the holders of encomiendas called encomenderos, were becoming too powerful, essentially a seigneurial group that might challenge crown power (as shown in the conspiracy by conqueror Hernán Cortés's legitimate son and heir). The second was that the encomenderos monopolized Indigenous labor, excluding newly arriving Spaniards. Third, the crown was concerned about the damage done to the Indigenous vassals and their communities by the institution. Through the New Laws of 1542, the crown sought to phase out the encomienda and replace it with another crown mechanism of forced Indigenous labor, the repartimiento. Indigenous labor was no longer monopolized by a small group of conquerors and their descendants but apportioned to a larger group of Spaniards. Through the repartimiento, Indigenous peoples were obligated to perform low-paid labor for a certain number of weeks or months on Spanish enterprises, notably silver mining.{{cite journal|last1=Cuello|first1=J|title=The Persistence of Indian Slavery and Encomienda in the Northeast of Colonial Mexico, 1577–1723|journal=Journal of Social History|date=1988|volume=21|issue=4|pages=683–700|doi=10.1353/jsh/21.4.683}}{{Cite journal |last=Haskett |first=Robert S. |date=1991-08-01 |title="Our Suffering with the Taxco Tribute": Involuntary Mine Labor and Indigenous Society in Central New Spain |journal=Hispanic American Historical Review |volume=71 |issue=3 |pages=447–475 |doi=10.1215/00182168-71.3.447 |issn=0018-2168|doi-access=free }}

The land of Indigenous peoples is used for material and spiritual reasons. Religious, cultural, social, spiritual, and other events relating to their identity are also tied to the land.{{cite journal|last1=Gaona Pando|first1=Georgina|title=EL DERECHO A LA TIERRA Y PROTECCIÓN DEL MEDIO AMBIENTE POR LOS PUEBLOS INDÍGENAS|journal=Nueva Antropología: Revista de Ciencias Sociales|date=June 2013|volume=26|issue=78|pages=141–161|language=es}} Indigenous people use collective property so that the services as mentioned earlier that the land provides are available to the entire community and future generations. This starkly contrasted the viewpoints of colonists who saw the land purely in an economic way where land could be transferred between individuals. Once the land of the Indigenous people and, therefore, their livelihood was taken from them, they became dependent on those who had land and power. Additionally, the spiritual services that the land provided were no longer available and caused a deterioration of Indigenous groups and cultures.

File:Ignacio María Barreda - Las castas mexicanas.jpg by Ignacio Maria Barreda, 1777.]]

{{Main|Casta}}

The Spanish legal system divided racial groups into two basic categories: the "República de Españoles," which consisted of all non-Indigenous people, initially Spaniards and black Africans, and the "República de Indios."

The degree to which racial category labels had legal and social consequences has been subject to academic debate since the idea of a "caste system" was developed by Ángel Rosenblat and Gonzalo Aguirre Beltrán in the 1940s. Both historians popularized racial status as a key organizing principle of Spanish colonial rule. However, recent academic studies have challenged this notion, considering it a flawed and ideologically based reinterpretation of the colonial period.Ares, Berta, "Usos y abusos del concepto de casta en el Perú colonial", ponencia presentada en el Congreso Internacional INTERINDI 2015. Categorías e indigenismo en América Latina, EEHA-CSIC, Sevilla, 10 de noviembre de 2015. Citado con la autorización de la autora.Gonzalbo Aizpuru, Pilar, "La trampa de las castas" in Alberro, Solange and Gonzalbo Aizpuru, Pilar, La sociedad novohispana. Estereotipos y realidades, México, El Colegio de México, 2013, p. 15–193.

When Mexico gained independence in 1821, the casta designations were eliminated as a legal structure, but racial divides remained. White Mexicans argued about what the solution was to the "Indian Problem," that is, Indigenous who continued to live in communities and were not integrated politically or socially as citizens of the new republic.Hale, Charles A. Mexican Liberalism in the Age of Mora, 1821–1853. New Haven: Yale University Press 1968. The Mexican Constitution of 1824 has several articles pertaining to Indigenous peoples.{{Cite journal |last=Yujnovsky |first=Inés |date=2005 |title="Libertad en la Ley". El concepto de república en la Constitución Federal de los Estados Unidos Mexicanos de 1824 |journal=Jahrbuch für Geschichte Lateinamerikas |volume=42 |issue=1 |doi=10.7767/jbla.2005.42.1.243 |s2cid=183532963 |issn=2194-3680|doi-access=free }}

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The Mexican War of Independence was a decade-long struggle ending in 1821, in which Indigenous peoples participated for their motivations.Van Young, Eric. The Other Rebellion: Popular Violence, Ideology, and the Mexican Struggle for Independence. Stanford University Press 2002. The new country was named after its capital city, Mexico City. The new flag had a symbol of the Aztecs at its center, an eagle perched on a nopal cactus. Mexico declared the abolition of slavery in 1829 and the equality of all citizens before the law in 1857. Indigenous communities continued to have rights as corporations to maintain land holdings until the liberal Reforma. Some Indigenous individuals integrated into Mexican society, like Benito Juárez of Zapotec ethnicity, the first Indigenous president in the Americas.{{cite web |url=http://cdi.gob.mx/index.php?id_seccion=2013 |title=Seminario sobre Participación y políticas públicas para pueblos indígenas |publisher=Cdi.gob.mx |access-date=2014-05-18 |archive-date=2011-08-17 |archive-url=https://web.archive.org/web/20110817000204/http://www.cdi.gob.mx/index.php?id_seccion=2013 |url-status=dead }} Juárez supported the removal of provisions protecting Indigenous communal land holdings through the Lerdo law.{{Cite journal |last=Hamnett |first=Brian |date=1996 |title=The Comonfort Presidency, 1855-1857 |url=https://www.jstor.org/stable/3339405 |journal=Bulletin of Latin American Research |volume=15 |issue=1 |pages=81–100 |doi=10.1111/j.1470-9856.1996.tb00023.x |jstor=3339405 |issn=0261-3050|url-access=subscription }}

In the North of Mexico, Indigenous peoples, such as the Comanche and Apache, who had acquired the horse, waged a successful warfare against the Mexican state. The Comanche controlled considerable territory, called the Comancheria.{{cite book |last= Hämäläinen |first= Pekka |title= The Comanche Empire |year= 2008 |publisher= Yale University Press |isbn= 978-0-300-12654-9}} The Yaqui also had a long tradition of resistance, with the late nineteenth-century leader Cajemé being prominent during the Yaqui Wars. The Mayo joined their Yaqui neighbors in rebellion after 1867. In Yucatán, Mayas waged a protracted war against local Mexican control in the Caste War of Yucatán, which was most intensely fought in 1847 and lasted until 1915.Terry Rugeley, Yucatan's Maya Peasantry and the Origins of the Caste War (San Antonio, 1996)

File:Civilización_Totonaca_Diego_Rivera.jpg Civilization," a mural by Diego Rivera in the National Palace celebrates Mexico's Indigenous history.]]

The Mexican Revolution, a violent social and cultural movement that defined 20th-century Mexico, produced a nationalist sentiment that the Indigenous peoples were the foundation of Mexican society in a movement known as indigenismo.{{Cite book |last=Knight |first=Alan |chapter-url=https://books.google.com/books?id=AjK65boWTxwC&dq=mexican+revolution+and+indigenismo&pg=PA71 |title=The Idea of Race in Latin America, 1870-1940 |date=1990 |publisher=University of Texas Press |isbn=978-0-292-78888-6 |editor-last=Graham |editor-first=Richard |pages=71–113 |language=en |chapter=Racism, revolution, and indigenismo: Mexico, 1910–1940}} Several prominent artists promoted the "Indigenous Sentiment" (sentimiento indigenista) of the country, including Frida Kahlo and Diego Rivera. Throughout the twentieth century, the government established bilingual education in some Indigenous communities and published free bilingual textbooks.{{cite web |url=http://www.cdi.gob.mx/index.php?id_seccion=177 |title=Programa Nacional para el Desarrollo de los Pueblos Indígenas 2001–2006 |publisher=Cdi.gob.mx |access-date=2014-05-18 |archive-date=2014-05-19 |archive-url=https://web.archive.org/web/20140519004740/http://www.cdi.gob.mx/index.php?id_seccion=177 |url-status=dead }} Some states of the federation appropriated an Indigenous inheritance to reinforce their identity.Hamnett, Brian (1999) A Concise History of Mexico, Cambridge University Press, UK, p. 3, "... the national states have appropriated the Maya inheritance to reinforce their historical identity and legitimacy."

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Despite the official recognition of Indigenous peoples, the economic underdevelopment of their communities, accentuated by the crises of the 1980s and 1990s, has not allowed for the development of most Indigenous communities.{{Cite web|url=http://www.ilo.org/public/spanish/bureau/inst/papers/1997/dp92/index.htm|archive-url=https://web.archive.org/web/20070403132402/http://www.ilo.org/public/spanish/bureau/inst/papers/1997/dp92/index.htm|url-status=dead|title=Pobreza y patrones de exclusión social en México|archive-date=April 3, 2007}} Thousands of Indigenous Mexicans have emigrated to urban centers in Mexico and the United States. In Los Angeles, for example, the Mexican government has established electronic access to some of the consular services provided in Spanish as well as Zapotec and Mixe.[http://www.politicadigital.com.mx/IMG/pdf/PD_11.pdf Oaxaca se moderniza] {{webarchive|url=https://web.archive.org/web/20070202004919/http://www.politicadigital.com.mx/IMG/pdf/PD_11.pdf |date=2007-02-02 }}, p. 56, "Se trata de una terminal de cómputo, parecida a un cajero automático, que en español, mixe y zapoteco ofrece el servicio de..." Some of the Maya peoples of Chiapas have revolted, demanding better social and economic opportunities, requests voiced by the EZLN.{{Cite journal |last=Despagne |first=Colette |date=2013 |title=Indigenous Education in Mexico: Indigenous Students' Voices |journal=Diaspora, Indigenous, and Minority Education |language=en |volume=7 |issue=2 |pages=114–129 |doi=10.1080/15595692.2013.763789 |s2cid=144351307 |issn=1559-5692|url=https://works.bepress.com/cgi/viewcontent.cgi?article=1006&context=colette_despagne }}

The Chiapas conflict of 1994 led to collaboration between the Mexican government and the Zapatista Army of National Liberation, a libertarian socialist Indigenous political group.{{Cite book |last=Hidalgo |first=Margarita |url=https://www.worldcat.org/oclc/191818520 |title=Mexican indigenous languages at the dawn of the twenty-first century |date=2006 |publisher=Mouton de Gruyter |isbn=3-11-018597-0 |location=Berlin |oclc=191818520}} This movement generated international media attention and united many Indigenous groups.{{cite journal|last1=Stavenhagen|first1=R|title=Politics, Identity, and Mexico's Indigenous Rights Movements|journal=Human Rights Quarterly|date=November 2011|volume=33|issue=4|pages=1169–1176|doi=10.1353/hrq.2011.0063|s2cid=142866950}} In 1996, the San Andrés Larráinzar Accords were negotiated between the Zapatista Army of National Liberation and the Mexican government. The San Andrés Accords were the first time the Mexican government acknowledged Indigenous rights.

The government has made certain legislative changes to promote the development of rural and Indigenous communities and the promotion of Indigenous languages. The second article of the Constitution was modified to include the right of self-determination and requires state governments to promote and ensure the economic development of Indigenous communities and preserve their languages and traditions.{{Cite journal |last1=Durand Alcántara |first1=Carlos |last2=Gómez González |first2=Gerardo |last3=Sámano Rentería |first3=Miguel Ángel |date=2001-08-15 |title=Los Acuerdos de San Andrés Larraínzar en el contexto de la Declaración de los Derechos de los Pueblos Americanos |url=http://ru.juridicas.unam.mx:80/xmlui/handle/123456789/14077 |journal=Universidad Nacional Autónoma de México |via=RU Jurídicas}}{{Cite journal |last=Gutiérrez Chong |first=Natividad |date=2003 |title=La autonomía y la resolución de conflictos étnicos: Una perspectiva de los Acuerdos de San Andrés Larráinzar |url=http://www.scielo.org.mx/scielo.php?script=sci_abstract&pid=S0185-06362003000200002&lng=es&nrm=iso&tlng=es |journal=Nueva antropología |language=es |volume=19 |issue=63 |pages=11–39 |issn=0185-0636}}

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Indigenous communities in colonial Mexico established mechanisms to protect their legal rights, including the creation of the General Indian Court (Juzgado General de Indios).Woodrow Borah, Justice by Insurance: The General Indian court of Colonial Mexico and the Legal Aides of the Half-Real. Berkeley: University of California Press 1983. In the mid-nineteenth century, liberal reforms aimed at establishing equality before the law led to the dismantling of such institutions. These reforms sought to create a national identity not linked to racial or ethnic distinctions, impacting the legal protections previously afforded to Indigenous communities.Hale, Mexican Liberalism in the Age of Mora

In the late twentieth century, there was a push for Indigenous rights and a recognition of Indigenous cultural identity. According to the constitutional reform of 2001, the following rights of Indigenous peoples are recognized:{{cite web|url=http://www.cdi.gob.mx/index.php?option=com_content&view=article&id=272&Itemid=58|title=Comisión Nacional para el Desarrollo de los Pueblos Indígenas – México|website=Cdi.gob.mx|access-date=9 April 2018|archive-date=25 December 2019|archive-url=https://web.archive.org/web/20191225095213/http://www.cdi.gob.mx/index.php?option=com_content&view=article&id=272&Itemid=58|url-status=dead}}

• acknowledgment as Indigenous communities, right to self-ascription, and the application of their regulatory systems
• preservation of their cultural identity, land, consultation, and participation
• access to the jurisdiction of the state and development
• recognition of Indigenous peoples and communities as a subject of public law
• self-determination and self-autonomy
• remunicipalization for the advancement of Indigenous communities
• administer own forms of communication and media

The second article of the Constitution of Mexico recognizes and enforces the right of Indigenous peoples and communities to self-determination and autonomy to:

V. Preserve and improve their habitat and preserve the integrity of their lands per this constitution. VI. Be entitled to the estate and land property modalities established by this constitution and its derived legislation, to all private property rights and communal property rights, as well as to use and enjoy preferentially all the natural resources located at the places which the communities live in, except those defined as strategic areas according to the constitution. The communities shall be authorized to collaborate to achieve such goals.{{cite web|url=http://www.juridicas.unam.mx/infjur/leg/constmex/pdf/consting.pdf|archive-url=https://web.archive.org/web/20150218091702/http://www.juridicas.unam.mx/infjur/leg/constmex/pdf/consting.pdf|url-status=dead|archive-date=18 February 2015|date=18 February 2015|access-date=9 April 2018|title=The Political Constitution of the Mexican United States}}

Through the land reforms of the early 20th century, some Indigenous people had land rights under the ejido system.{{cite journal|last1=Smith|first1=Derek|title=The Certification and Privatization of Indigenous Lands in Mexico|journal=Journal of Latin American Geography|date=2009|volume=8|issue=2|pages=175–207|doi=10.1353/lag.0.0060|s2cid=145748964}} Under ejidos, Indigenous communities have usufruct rights of the land. Indigenous communities do this when they do not have the legal evidence to claim the land. In 1992, free market reforms allowed ejidos to be partitioned and sold. For this to happen, the PROCEDE program was established. The PROCEDE program surveyed, mapped and verified the ejido lands. According to several analysts, the privatization of ejidos has undermined the economic base of Indigenous communities.{{Cite journal |last1=Smith |first1=Derek A. |last2=Herlihy |first2=Peter H. |last3=Kelly |first3=John H. |last4=Viera |first4=Aida Ramos |date=2009 |title=The Certification and Privatization of Indigenous Lands in Mexico |url=https://www.jstor.org/stable/25765267 |journal=Journal of Latin American Geography |volume=8 |issue=2 |pages=175–207 |jstor=25765267 |issn=1545-2476}}

File:Ignacio Manuel Altamirano Basilio.jpg Mexican liberal writer, journalist, teacher and politician.|alt=]]

Beginning in the early sixteenth century, mestizaje, the mixing of races and cultures led to the mixing of languages as well.{{cite book |last1=Hidalgo |first1=Margarita |title=Mexican indigenous languages at the dawn of the twenty-first century |date=2006 |publisher=Mouton de Gruyter |isbn=3110185970 |editor1-last=Hidalgo |editor1-first=Margarita |location=Berlin}} The Spanish Crown proclaimed Spanish to be the language of the empire; Indigenous languages were used during the conversion of individuals to Catholicism. Because of this, Indigenous languages were more widespread than Spanish from 1523 to 1581. During the late sixteenth century, the prevalence of the Spanish language increased.

Indigenous tongues are discriminated against and seen as not modern.{{cite journal |last1=Canuto Castillo |first1=Felipe |date=June 2013 |title=LAS LENGUAS INDÍGENAS EN EL MéXICO DE HOY: POLÍTICA Y REALIDAD LINGÜÍSTICAS |journal=Lenguas Modernas |language=es |volume=42 |pages=31–45}} By the seventeenth century, the elite minority were Spanish speakers. After independence in 1821, there was a shift to Spanish to legitimize the Mexican Spanish created by Mexican criollos. The nineteenth century brought with it programs to provide bilingual education at primary levels where they would eventually transition to Spanish-only education. Linguistic uniformity was sought out to strengthen national identity. This further excluded Indigenous languages from power structures.

The Chiapas conflict of 1994 led to collaboration between the Mexican government and the Zapatista Army of National Liberation, an Indigenous political group. In 1996, the San Andrés Larráinzar Accords were negotiated between the Zapatista Army of National Liberation and the Mexican government. The San Andrés Accords were the first time the Mexican government acknowledged Indigenous rights. The San Andrés Accords did not explicitly state language, but language was involved in culture and education matters.

In 2001, the second article of the constitution of Mexico was changed to recognize and enforce the right of Indigenous peoples and communities to self-determination and, therefore, their autonomy to preserve and enrich their language, knowledge, and every part of their culture and identity.

In 2003, the General Law of Linguistic Rights of the Indigenous Peoples explicitly stated the protection of Indigenous peoples' individual and collective linguistic rights.{{cite web|url=http://www.wipo.int/wipolex/en/text.jsp?file_id=220917|language=es|title= Ley General de Derechos Lingüísticos de los Pueblos Indígenas}} The final section also sanctioned the creation of a National Institute for Indigenous Languages (INALI) whose purpose is to promote the growth of Indigenous languages in Mexico.

There has been a lack of enforcement of the law. For example, the General Law on Linguistic Rights of Indigenous People guarantees the right to a trial in the language of Indigenous peoples with someone who understands their culture. According to the Mexican National Human Rights Commission, Mexico has not abided by this law. Examples include Jacinta Francisca Marcial, an Indigenous woman imprisoned for her alleged involvement in a 2006 kidnapping. After three years and the assistance of Amnesty International, she was released for lack of evidence.

Additionally, the General Law on Linguistics also guarantees bilingual and intercultural education. These efforts have been criticized because teachers do not know the Indigenous language or do not prioritize its teaching. In fact, some studies argue that formal education has decreased the prevalence of Indigenous languages. Some parents do not teach their children their Indigenous language, and some children refuse to learn their Indigenous language for fear of discrimination. Scholars argue that there needs to be a social change to elevate the status of Indigenous languages so that the law can be withheld and Indigenous languages protected.

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Indigenous women are often taken advantage of because they are women, Indigenous, and usually poor.{{cite journal|last1=Taylor|first1=Cami|title=The Struggle for Women's Rights|journal=DePaul Journal for Social Science|volume=5|issue=2}} Indigenous traditions have been used as a pretext by the Mexican government to deny rights to Indigenous women, such as the right to own land. Additionally, violence against women has been regarded by the Mexican government as a cultural practice.

The EZLN accepted a Revolutionary Law for Women on March 8, 1993. The law is not fully enforced but shows solidarity between the Indigenous movement and women. The Mexican government's increased militarization of Indigenous areas has made women more susceptible to harassment through military abuses. The government has remained largely inactive against denunciations of abuse of Indigenous women by elements of the armed forces.

Indigenous women have formed many support organizations to improve their social position and gain financial independence. Indigenous women use national and international legislation to support their claims that go against cultural norms such as domestic violence.{{cite journal|last1=Gonzales Montes|first1=Soledad|title=Violencia contra las mujeres, derechos y ciudadanía en contextos rurales e indígenas de México|journal=Convergencia: Revista de Ciencias Sociales|date=May 2009|volume=17|issue=50|pages=165–185|language=es}} Reproductive justice is an important issue to Indigenous communities because there is a lack of development in these areas and is less access to maternal care. Conditional cash transfer programs such as Oportunidades have been used to encourage Indigenous women to seek formal health care.{{cite journal|last1=Sosa-Rubi|first1=Sandra|title=Learning effect of a conditional cash transfer program on poor rural women's selection of delivery care in Mexico|journal= Health Policy and Planning|date=Nov 2011|volume=26|issue=6|pages=496–507|doi=10.1093/heapol/czq085|pmid=21278371|pmc=9109227 |doi-access=free}}

{{Further|List of Mexican states by Human Development Index|List of Mexican states by GDP}}

Generally, Indigenous Mexicans are poorer than non-Indigenous Mexicans, though social development varies between states, different Indigenous ethnicities, and between rural and urban areas. In all states, Indigenous people have higher infant mortality, and in some states, almost double that of the non-Indigenous populations.{{cite web|url=http://www.inegi.org.mx/prod_serv/contenidos/espanol/bvinegi/productos/censos/poblacion/poblacion_indigena/Pob_ind_Mex.pdf |title=La Población Indígena en México |access-date=July 17, 2013 |url-status=dead |archive-url=https://web.archive.org/web/20131009152736/http://www.inegi.org.mx/prod_serv/contenidos/espanol/bvinegi/productos/censos/poblacion/poblacion_indigena/Pob_ind_Mex.pdf |archive-date=October 9, 2013 }}

File:Dr_Luna_Kan_(2010).jpg was governor of the state of Yucatán from 1976 to 1982.]]

Some Indigenous groups, particularly the Yucatec Maya in the Yucatán Peninsula{{cite web|url=http://www.cdi.gob.mx/cedulas/2010/YUCA/yuca2010.pdf|title=Indicadores sociodemográficos de la población total y la población indígena, 2010 : Yucatan|website=Cdi.gob.mx|access-date=9 April 2018|archive-date=10 April 2018|archive-url=https://web.archive.org/web/20180410134637/http://www.cdi.gob.mx/cedulas/2010/YUCA/yuca2010.pdf|url-status=dead}}{{cite web|url=http://www.cdi.gob.mx/cedulas/2010/QUIN/quin2010.pdf|title=Indicadores sociodemográficos de la población total y la población indígena, 2010 : Quintana Roo|website=Cdi.gob.mx|access-date=9 April 2018|archive-date=10 April 2018|archive-url=https://web.archive.org/web/20180410072157/http://www.cdi.gob.mx/cedulas/2010/QUIN/quin2010.pdf|url-status=dead}} and some of the Nahua and Otomi peoples in central states have maintained higher levels of development while indigenous peoples in states such as the Guerrero{{cite web|url=http://www.cdi.gob.mx/cedulas/2010/GUER/guer2010.pdf|title=Indicadores sociodemográficos de la población total y la población indígena, 2010 : Guerrero|website=Cdi.gob.mx|access-date=9 April 2018|archive-date=4 March 2016|archive-url=https://web.archive.org/web/20160304200059/http://www.cdi.gob.mx/cedulas/2010/GUER/guer2010.pdf|url-status=dead}} or Michoacán{{cite web|url=http://www.cdi.gob.mx/cedulas/2010/MICH/mich2010.pdf|title=Indicadores sociodemográficos de la población total y la población indígena, 2010 : Michoacán|website=Cdi.gob.mx|access-date=9 April 2018|archive-date=4 March 2016|archive-url=https://web.archive.org/web/20160304200250/http://www.cdi.gob.mx/cedulas/2010/MICH/mich2010.pdf|url-status=dead}} are ranked drastically lower than the average Mexican citizen in these fields. Despite certain Indigenous groups such as the Maya or Nahua retaining high levels of development, the general Indigenous population lives at a lower level of development than the general population.{{Citation needed|date=July 2022}}

The Indigenous literacy rates are much lower, particularly in the southwestern states of Guerrero and Oaxaca, due to a lack of education and educational literature available in Indigenous languages. Literacy rates are also much lower, with 27% of Indigenous children between 6 and 14 being illiterate compared to a national average of 12% in 2000. The Mexican government is required to provide education in Indigenous languages but often fails to provide schooling in languages other than Spanish. As a result, many Indigenous groups have resorted to creating their own small community educational institutions.

The Indigenous population participates in the workforce longer than the national average, starting earlier and continuing longer. A major reason for this is that many Indigenous practices subsistence agriculture receive no regular salaries. Indigenous people also have lower access to health care.

{{Main|Demographics of Mexico}}

{{Main|Languages of Mexico}}

File:Bienvenidos a Ixmiquilpan.jpg, Hidalgo, with an Otomi language message reading Hogä ehe Nts'utk'ani ("Welcome to Ixmiquilpan").|alt=]]

The Law of Linguistic Rights of the Indigenous Languages recognizes 62 Indigenous languages as "national languages" which have the same validity as Spanish in all territories where they are spoken. According to the National Institute of Statistics, Geography and Data Processing (INEGI), approximately 6.7% of the population speaks an Indigenous language.{{cite web|url=http://cuentame.inegi.org.mx/poblacion/lindigena.aspx?tema=P|title=Población. Hablantes de lengua indígena|website=Cuentame.inegi.org.mx|access-date=19 April 2016}} That is, less than half of those identified as Indigenous.{{cite web|url=http://www.somosprimos.com/schmal/schmal.htm|title=John P. Schmal|website=Somosprimos.com|access-date=19 April 2016}} 6,695,228 people 5 years or older were tallied as Indigenous-language speakers in the 2010 census, an increase of about 650,000 from the 2000 census. In 2000, 6,044,547 people 5 years or older spoke an Indigenous language.{{cite web|url=http://www.inee.edu.mx/bie/mapa_indica/2005/PanoramaEducativoDeMexico/CS/CS04/2005_CS04__.pdf|title=PORCENTAJE DE POBLACION INDÍGENA, PORCENTAJE DE POBLACION HABLANTE DE LENGUA INDÍGENA Y PORCENTAJE DE MONOLINGÜES|website=Inee.edu.mx|access-date=9 April 2018|archive-date=17 May 2017|archive-url=https://web.archive.org/web/20170517052928/http://www.inee.edu.mx/bie/mapa_indica/2005/PanoramaEducativoDeMexico/CS/CS04/2005_CS04__.pdf|url-status=dead}}

In previous censuses, information on the Indigenous-speaking population, who were five years of age and older, was obtained from the Mexican people. However, in the 2010 census, this approach was changed, and the Government also began to collect data on people 3 years and older. With this new approach, it was determined that 6,913,362 people three or older spoke an Indigenous language (218,000 children 3 and 4 four years of age fell into this category), accounting for 6.6% of the total population. The population of children aged 0 to 2 years in homes where the head of household or a spouse spoke an Indigenous language was 678 954. The Indigenous language-speaking population has been increasing in absolute numbers for decades but has nonetheless fallen in proportion to the national population.

The recognition of Indigenous languages and the protection of Indigenous cultures is granted not only to the ethnic groups Indigenous to modern-day Mexican territory but also to other North American Indigenous groups that migrated to Mexico from the United States in the nineteenth century and those who immigrated from Guatemala in the 1980s.{{cite web|url=http://www.inegi.org.mx/est/contenidos/proyectos/encuestas/hogares/especiales/ei2015/doc/panorama_sociodemografico_2015.pdf |title=Panorama sociodemográfico de México 2015 |access-date=2015-12-12 |url-status=dead |archive-url=https://web.archive.org/web/20160304103300/http://www.inegi.org.mx/est/contenidos/proyectos/encuestas/hogares/especiales/ei2015/doc/panorama_sociodemografico_2015.pdf |archive-date=2016-03-04 }}{{Cite web|url=https://www.inegi.org.mx/est/contenidos/proyectos/encuestas/hogares/especiales/ei2015/doc/eic_2015_presentacion.pdf|archive-url=https://web.archive.org/web/20151210230740/http://www.inegi.org.mx/est/contenidos/proyectos/encuestas/hogares/especiales/ei2015/doc/eic_2015_presentacion.pdf|url-status=dead|title=Página no encontrada|archive-date=December 10, 2015|website=www.inegi.org.mx}}

{{Further|List of Mexican states by Indigenous-speaking population}}

The five states with the largest Indigenous-language-speaking populations are:

• Oaxaca, with 1,165,186 Indigenous language speakers, accounting for 34.2% of the state's population.
• Chiapas, with 1,141,499 Indigenous language speakers, accounting for 27.2% of the state's population.
• Veracruz, with 644,559 Indigenous language speakers, accounting for 9.4% of the state's population.
• Puebla, with 601,680 Indigenous language speakers, accounting for 11.7% of the state's population.
• Yucatán, with 537,516 Indigenous language speakers, accounting for 30.3% of the state's population.

These five states accounted for 61.1% of all Indigenous language speakers in Mexico. However, most Indigenous Mexicans do not speak their languages and speak only Spanish, as reflected in their populations. Although Oaxaca, Chiapas, Veracruz, Puebla, and Yucatán have 34.2%, 27.2%, 9.4%, 11.7%, and 30.3% of their populations speaking an Indigenous language, these states' self-identified Indigenous populations are 65.73%, 36.15%, 29.25%, 35.28%, and 65.4%, respectively.

File:MuestraIndumentaria_2015_20.JPG people of Michoacán at the 2015 Muestra de Indumentaria Tradicional de Ceremonias y Danzas de Michoacán, part of the Tianguis de Domingo de Ramos in Uruapan, Michoacán, Mexico.]]In the 2020 census 23,232,391 people were identified as Indigenous based on self-identification (19.41%). This is a significant increase from the 2010 census, in which Indigenous Mexicans accounted for 14.9% of the population and numbered 15,700,000,{{cite web|url=http://www.conapo.gob.mx/work/models/CONAPO/indigenas_2010/Proyindigenas.pdf |title=Preliminares.p65 |access-date=2014-05-18}} but smaller than the 2015 census estimate of 25,694,928 (21.5%). Most Indigenous communities have a degree of financial and political autonomy under the legislation of "usos y costumbres," which allows them to regulate internal issues under customary law.

Mexico's Indigenous population has increased in absolute numbers in recent decades, as has the percentage of the population. This is largely due to increased self-identification as Indigenous, as well as Indigenous women having higher birth rates than the national average.{{cite web |url=http://mexico.cnn.com/nacional/2011/03/30/inegi-cada-vez-mas-mexicanos-hablan-una-lengua-indigena |title=INEGI: Cada vez más mexicanos hablan una lengua indígena - Nacional - CNNMéxico.com |publisher=Mexico.cnn.com |date=2011-03-30 |access-date=2011-12-10 |url-status=dead |archive-url=https://web.archive.org/web/20111206133901/http://mexico.cnn.com/nacional/2011/03/30/inegi-cada-vez-mas-mexicanos-hablan-una-lengua-indigena |archive-date=2011-12-06 }}{{cite web |url=http://www.cdi.gob.mx/index2.php?option=com_docman&task=doc_view&gid=62&Itemid=24 |title=National Commission for the Development of the Indigenous Peoples |access-date=2014-05-18 |archive-date=2013-10-23 |archive-url=https://web.archive.org/web/20131023172638/http://www.cdi.gob.mx/index2.php?option=com_docman&task=doc_view&gid=62&Itemid=24 |url-status=dead }} Indigenous peoples are also more likely to live in rural areas, but many reside in urban or suburban areas, particularly in the central states of Mexico, Puebla, Tlaxcala, Mexico City and the Yucatán Peninsula.

According to the CDI, the states with the greatest percentage of Indigenous population are:{{cite web |url=http://www.cdi.gob.mx/index.php?id_seccion=91 |title=Comisión Nacional para el Desarrollo de los Pueblos Indígenas. México |publisher=Cdi.gob.mx |access-date=2011-12-10 |archive-date=2004-11-15 |archive-url=https://web.archive.org/web/20041115115005/http://www.cdi.gob.mx/index.php?id_seccion=91 |url-status=dead }} Yucatán, with 65.40%, Quintana Roo with 44.44% and Campeche with 44.54% of the population being Indigenous, most of them Maya; Oaxaca with 65.73% of the population, the most numerous groups being the Mixtec and Zapotec peoples; Chiapas has 36.15%, the majority being Tzeltal and Tzotzil Maya; Hidalgo with 36.21%, the majority being Otomi; Puebla with 35.28%, and Guerrero with 33.92%, mostly Nahua people and the states of San Luis Potosí and Veracruz both home to a population of 19% Indigenous people, mostly from the Totonac, Nahua and Teenek (Huastec) groups.

File:Mexico_self-identified_indigenous_population_map.svg

Most of the Indigenous population is concentrated in the central and southern states. According to the CDI, the states with the greatest percentage of Indigenous population as of 2020 according to INEGI are:{{cite web |url=http://www.cdi.gob.mx/index.php?id_seccion=91 |title=Comisión Nacional para el Desarrollo de los Pueblos Indígenas. México |publisher=Cdi.gob.mx |access-date=2013-04-22 |archive-date=2004-11-15 |archive-url=https://web.archive.org/web/20041115115005/http://www.cdi.gob.mx/index.php?id_seccion=91 |url-status=dead }}{{Cite web |title=ETNICIDAD |url=https://www.inegi.org.mx/contenidos/programas/ccpv/2020/doc/Censo2020_Principales_resultados_EUM.pdf |page=46}}

{{clear}}

{{Further| Genetic history of Indigenous peoples of the Americas}}

File:PCA_plot_of_Totonacs_and_Bolivians.png

The indigenous Mexicans (and other 'Amerindian' or 'Native American' peoples) originated from a lineage that diverged from Ancient East Asians around 36,000 years ago and subsequently merged with a Paleolithic Siberian population known as Ancient North Eurasians. This newly formed population gave rise to Paleosiberian peoples, which stayed in Siberia and Ancestral Amerindians which populated the Americas.{{Cite web |last=Sapiens |date=2022-02-08 |title=A Genetic Chronicle of the First Peoples in the Americas |url=https://www.sapiens.org/archaeology/ancient-dna-native-americans/ |access-date=2023-04-03 |website=SAPIENS |language=en-US |quote=AROUND 36,000 years ago, a small group of people living in East Asia began to break off from the larger ancestral populations in the region. By about 25,000 years ago, the smaller East Asian group split into two. One gave rise to a group referred to by geneticists as the ancient Paleo-Siberians, who stayed in Northeast Asia. The other became ancestral to Indigenous peoples in the Americas.}}

In 2011, a large-scale mitochondrial sequencing in Mexican Americans revealed that 85 to 90% of maternal mtDNA lineages are of Native American origin, with the remainder having European (5–7%) or African ancestry (3–5%).{{Cite journal |last1=Merriwether |first1=D. A. |last2=Huston |first2=S. |last3=Iyengar |first3=S. |last4=Hamman |first4=R. |last5=Norris |first5=J. M. |last6=Shetterly |first6=S. M. |last7=Kamboh |first7=M. I. |last8=Ferrell |first8=R. E. |date=February 1997 |title=Mitochondrial versus nuclear admixture estimates demonstrate a history of directional mating |url=https://pubmed.ncbi.nlm.nih.gov/9066897/ |journal=American Journal of Physical Anthropology |volume=102 |issue=2 |pages=153–159 |doi=10.1002/(SICI)1096-8644(199702)102:2<153::AID-AJPA1>3.0.CO;2-# |issn=0002-9483 |pmid=9066897|hdl=2027.42/37680 |hdl-access=free }} Thus, the observed frequency of Native American mtDNA in Mexican/Mexican Americans is higher than was expected based on autosomal estimates of Native American admixture for these populations, i.e., ~ 30–46%.

"For mtDNA variation, some studies have measured Native American, European, and African contributions to Mexican and Mexican American populations, revealing 85 to 90% of mtDNA lineages are of Native American origin, with the remainder having European (5–7%) or African ancestry (3–5%). Thus, the observed frequency of Native American mtDNA in Mexican/Mexican Americans is higher than was expected based on autosomal estimates of Native American admixture for these populations, i.e. ~ 30–46%. The difference indicates directional mating involving preferentially immigrant men and Native American women. This type of genetic asymmetry has been observed in other populations, including Brazilian individuals of African ancestry, as the analysis of sex-specific and autosomal markers has revealed evidence for substantial European admixture mediated mostly through men. In our 384 completely sequenced Mexican American mitochondrial genomes, 12 (3.1%) are of African ancestry belonging to haplogroups L0a1a'3', L2a1, L3b, L3d and U6a7; 52 (13.6%) belong to European haplogroups HV, JT, U1, U4, U5; and K and the majority (320, 83.3%) are of Native American ancestry." [http://www.biomedcentral.com/content/pdf/1471-2148-11-293.pdf]

The Indigenous groups within what is now Mexico are genetically distinct from each other.{{Cite web|last1=Wade |first1=Lizzie|date=2014-06-12|title=People from Mexico show stunning amount of genetic diversity|url=https://www.science.org/content/article/people-mexico-show-stunning-amount-genetic-diversity-rev2|access-date=2020-12-21|website=Science {{!}} AAAS|language=en}}{{Cite journal|last1=Moreno-Estrada|first1=A.|last2=Gignoux|first2=C. R.|last3=Fernandez-Lopez|first3=J. C.|last4=Zakharia|first4=F.|last5=Sikora|first5=M.|last6=Contreras|first6=A. V.|last7=Acuna-Alonzo|first7=V.|last8=Sandoval|first8=K.|last9=Eng|first9=C.|last10=Romero-Hidalgo|first10=S.|last11=Ortiz-Tello|first11=P.|date=2014-06-13|title=The genetics of Mexico recapitulates Native American substructure. It affects biomedical traits|journal=Science|language=en|volume=344|issue=6189|pages=1280–1285|doi=10.1126/science.1251688|issn=0036-8075|pmc=4156478|pmid=24926019|bibcode=2014Sci...344.1280M}} The genetic differences between geographically separated Indigenous groups (e.g., between Indigenous people living in the Yucatán Peninsula compared to Indigenous people living in western Mexico) can be as large as the genetic differences seen between a European and an East Asian person.

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File:Zap1.jpg (EZLN), a revolutionary Indigenous autonomist organization based in the southern Mexican state of Chiapas.]]

File:Festival de danzas.jpg

File:Traje tehuana.jpg costume (costume of the Zapotec ethnic group that inhabit the Isthmus of Tehuantepec) in the Guelaguetza in Oaxaca.]]

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Mexico is the nation of the Americas with the highest number of living languages in the early years of the 21st century; despite this cultural wealth, there is a technological disparity in education for Indigenous peoples compared to other ethnic groups living in the country.{{cite web |url=https://bdigital.uncu.edu.ar/objetos_digitales/5976/catedravirtual-integracionlatinoamericana-desigualdad-educativa.pdf |title=La Desigualdad Educativa en los Pueblos Indígenas |website=Cátedra Virtual }}

The anthropologist and chef Raquel Torres Cerdán has recorded and ensured the preservation of many of the Indigenous cuisines of Veracruz.[https://issuu.com/tatik/docs/sabores_a_tradicion SABORES A TRADICIÓN.] {{Webarchive|url=https://web.archive.org/web/20220207221349/https://issuu.com/tatik/docs/sabores_a_tradicion |date=2022-02-07 }} Experiencias de mujeres de la región cafetalera del Estado de Veracruz Radio Teocelo 2012{{Cite web|last=Sabor|first=Historia y|title=Raquel Torres, sazón con sentimiento|url=https://www.historiaysabor.mx/2018/01/raquel-torres-sazon-con-sentimiento.html|access-date=2022-02-07|website=Historia y sabor}}{{Cite web|first=Celia|last=Gayosso|title=La gastronomía de Raquel Torres Cerdán: "cuando uno come, evoca"|url=https://www.diariodexalapa.com.mx/local/la-gastronomia-de-raquel-torres-cuando-uno-come-evoca-taller-de-cocina-tradicional-mexicana-5270278.html|access-date=2022-02-07|website=Diario de Xalapa|language=es}}

{{see also|List of Indigenous people of the Americas#Mexico}}

{{Portal|Mexico}}

• Colonial Mexico
• Indigenismo in Mexico
• Mesoamerica
• Mesoamerican chronology
• Mexican Indian Wars

{{notelist}}

{{Reflist}}

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• {{Cite book |author=CIA [US Central Intelligence Agency] |year=2008 |chapter=Mexico |chapter-url=https://www.cia.gov/library/publications/the-world-factbook/print/mx.html |title=The 2008 World Factbook |edition=online |location=Washington, DC |publisher=Central Intelligence Agency |issn=1553-8133 |oclc=34199805 |access-date=2009-04-21 |url-status=dead |archive-url=https://web.archive.org/web/20090417062301/https://www.cia.gov/library/publications/the-world-factbook/print/mx.html |archive-date=2009-04-17 |title-link=World Factbook }}
• {{Cite journal |author=Lizcano Fernández, Francisco |date=May–August 2005 |title=Composición Étnica de las Tres Áreas Culturales del Continente Americano al Comienzo del Siglo XXI |url=http://convergencia.uaemex.mx/rev38/38pdf/LIZCANO.pdf |format=PDF online reproduction by UAEM |journal=Convergencia |location=Toluca, Mexico |publisher=Universidad Autónoma del Estado de México |volume=Año 12 |issue=38 |pages=185–232 |issn=1405-1435 |oclc=61659674 |language=es |url-status=dead |archive-url=https://web.archive.org/web/20080920172933/http://convergencia.uaemex.mx/rev38/38pdf/LIZCANO.pdf |archive-date=September 20, 2008 }}
• {{Cite book|author=Martínez Novo, Carmen |year=2006 |title=Who defines indigenous? Identities, development, intellectuals and the State in Northern Mexico |location=New Brunswick |publisher=Rutgers University Press}}
• {{Cite book |author=Martínez-Torres, María Elena |author2=Rosaluz Pérez Espinosa |author3=Aldo González Rojas |year=2008 |chapter=Mexico |title=The Indigenous World 2008 |chapter-url=http://www.iwgia.org/sw29940.asp |chapter-format=PDF online edition |editor=Katherin Wessendorf (compilation and ed.) |others=Alejandro Parellada (regional ed.) |series=International Work Group for Indigenous Affairs yearbooks |issn=1024-0217 |location=Copenhagen |publisher=IWGIA, distributed by Transaction Publishers |pages=78–89 |isbn=978-87-91563-44-7 |oclc=30981676 |url-status=dead |archive-url=https://web.archive.org/web/20081022134122/http://www.iwgia.org/sw29940.asp |archive-date=2008-10-22 }}
• {{Cite book |author=Navarrete Linares, Federico |year=2008 |title=Los pueblos indígenas de México |url=http://www.cdi.gob.mx/index.php?option=com_docman&task=doc_details&gid=62&Itemid=24 |format=PDF online facsimile |series=Pueblos Indígenas del México Contemporáneo series |location=México, D.F. |publisher=Comisión Nacional para el Desarrollo de los Pueblos Indígenas |isbn=978-970-753-157-4 |oclc=319215886 |language=es |access-date=2009-04-22 |archive-date=2015-03-18 |archive-url=https://web.archive.org/web/20150318013625/http://www.cdi.gob.mx/index.php?option=com_docman&task=doc_details&gid=62&Itemid=24 |url-status=dead }}
• {{Cite journal |author1=Satish Kumar |author2=Claire Bellis |author3=Mark Zlojutro |author4=Phillip E Melton |author5=John Blangero |author6=Joanne E Curran |year=2011 |title=Large scale mitochondrial sequencing in Mexican Americans suggests a reappraisal of Native American origins |journal=BMC Ecology and Evolution |volume=11 |issue=1 |page=293 |doi=10.1186/1471-2148-11-293 |doi-access=free |pmid=21978175 |pmc=3217880 |bibcode=2011BMCEE..11..293K |url=http://www.biomedcentral.com/content/pdf/1471-2148-11-293.pdf }}

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• {{cite book | first = Robert | last = Carmack | year = 1996 | title = The legacy of Mesoamerica: history and culture of a Native American civilization | publisher = Prentice Hall | isbn = 0-13-337445-9|display-authors=etal}}
• {{cite book|editor-first = David|editor-last=Carrasco|year=2001|title=The Oxford Encyclopedia of Mesoamerican Culture|edition = 3 vols. | publisher=Oxford University Press|isbn=0-19-510815-9}}
• {{cite book | editor-first = Robert | editor-last = Wauchope | year = 1964–76 | title = Handbook of Middle American Indians | url = https://archive.org/details/handbookofmiddle00wauc | url-access = registration | edition = 16 vols. | publisher = University of Texas Press | location = Austin | isbn = 0-292-78419-8}}

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• {{cite journal|first=Richard E.W.|last=Adams|year=2000|title=Introduction to a Survey of the Native Prehistoric Cultures of Mesoamerica|journal=The Cambridge History of the Native Peoples of the Americas|volume=2|pages=1–44|isbn=0-521-35165-0}}
• {{cite book | first = Michael D. | last = Coe | year = 1996 | title = Mexico: from the Olmecs to the Aztecs | publisher = Thames and Hudson | location = New York | isbn = 0-500-27722-2 | url-access = registration | url = https://archive.org/details/mexicofromolmecs00coem }}
• {{cite journal|first=George L.|last=Cowgill|year=2000|title=The Central Mexican Highlands from the Rise of Teotihuacan to the Decline of Tula|journal=The Cambridge History of the Native Peoples of the Americas|volume=2|pages=250–317|isbn=0-521-35165-0}}
• Duverger, Christian (1999): Mesoamérica, arte y antropología. CONACULTA-Landucci Editores. Paris.
• {{cite book | first = Tomás | last = Fernández |author2=Jorge Belarmino | year = 2003 | title = La escultura prehispánica de mesoamérica | publisher = Lunwerg Editores | location = Barcelona | isbn = 84-9785-012-2}}
• {{cite book | first = Beatrice | last = de la Fuente | year = 2001 | title = De Mesoamérica a la Nueva España | publisher = Consejo de Comunidades Asturianas | location = Oviedo, Spain | isbn = 84-505-9611-4}}
• {{cite book | first = Manuel | last = Gamio | year = 1922 | title = La Población del Valle de Teotihuacán: Representativa de las que Habitan las Regiones Rurales del Distrito Federal y de los Estados de Hidalgo, Puebla, México y Tlaxcala | edition = 2 vols. in 3 | publisher = Talleres Gráficos de la Secretaría de Educación Pública | location = Mexico City}}
• {{cite journal|first=David G.|last=Grove|year=2000|title=The Preclassic Societies of the Central Highlands of Mesoamerica|journal=The Cambridge History of the Native Peoples of the Americas|volume=2|pages=122–155|isbn=0-521-35165-0}}
• {{cite journal |first = David G. |last = Grove| year = 2001 |title = Mesoamerican Chronology: Formative (Preclassic) Period (2000 BCE-250 CE)| journal = The Oxford Encyclopedia of Mesoamerican Culture |volume = 2 | pages = 236–243| isbn = 0-19-510815-9}}
• {{cite journal | first = Paul | last = Kirchhoff | year = 1943 | title = Mesoamérica. Sus Límites Geográficos, Composición Étnica y Caracteres Culturales | journal = Acta Americana | volume = 1 | issue = 1 | pages = 92–107}}
• {{cite book | first = Nicola | last = Kuehne Heyder |author2=Joaquín Muñoz Mendoza | year = 2001 | title = Mesoamérica: acercamiento a una historia | publisher = Diputación Provincial de Granada | location = Granda, Spain | isbn=84-7807-008-7}}
• {{cite book | first = Alfredo | last = López Austin |author2=Leonardo López Luján | year = 1996 | title = El pasado indígena | publisher = El Colegio de México | location = Mexico | isbn = 968-16-4890-0}}
• {{cite journal |first = Richard S. |last = MacNeish| year = 2001 |title = Mesoamerican Chronology: Early Development and the Archaic Period (before 2600 BCE)| journal = The Oxford Encyclopedia of Mesoamerican Culture |volume = 2 | pages = 226–236| isbn = 0-19-510815-9}}
• {{cite journal|first=Joyce|last=Marcus|author2=Kent V. Flannery|year=2000|title=Cultural Evolution in Oaxaca: The Origins of the Zapotec and Mixtec Civilizations|journal=The Cambridge History of the Native Peoples of the Americas|volume=2|pages=358–406|isbn=0-521-35165-0}}
• {{cite journal |first = Geoffrey G. |last = McCafferty| author2 = David Carrasco| year = 2001 |title = Mesoamerican Chronology: Classic Period (250-900)| journal = The Oxford Encyclopedia of Mesoamerican Culture |volume = 2 | pages = 243–248| isbn = 0-19-510815-9}}
• Miller, Mary Ellen. (2001). El arte de mesoamérica. "Colecciones El mundo del arte". Ediciones Destino. Barcelona, España. {{ISBN|84-233-3095-8}}.
• {{cite book | first = Ángel | last = Palerm | year = 1972 | title = Agricultura y civilización en Mesoamérica | publisher = Secretaría de Educación Pública | location = Mexico | isbn = 968-13-0994-4}}
• {{cite journal |first = Michael E. |last = Smith| year = 2001 |title = Mesoamerican Chronology: Postclassic Period (900-1521)| journal = The Oxford Encyclopedia of Mesoamerican Culture |volume = 2 | pages = 248–257| isbn = 0-19-510815-9}}
• {{cite book | first1 = Bernardino de | last1 = Sahagún | author-link = Bernardino de Sahagún |translator1 = Arthur J. O. Anderson |translator2= Charles E. Dibble | year = 1950–82 | title = Florentine Codex: General History of the Things of New Spain | edition = 13 vols. in 12 | publisher = School of American Research | location = Santa Fe | isbn = 0-87480-082-X}}
• {{cite book | first = Muriel Porter | last = Weaver | year = 1993 | title = The Aztecs, Maya, and Their Predecessors: Archaeology of Mesoamerica | edition = 3rd | publisher = Academic Press | location = San Diego | isbn = 0-01-263999-0}}
• {{cite book | first = Robert C. | last = West |author2=John P. Augelli | year = 1989 | title = Middle America: Its Lands and Peoples | edition = 3rd | publisher = Prentice Hall | location = Englewood Cliffs, N.J. | isbn = 0-13-582271-8}}
• {{cite journal|first=Robert N. |last = Zeitlin|author2 = Judith Zeitlin|year=2000|title=The Paleoindian and Archaic Cultures of Mesoamerica|journal = The Cambridge History of the Native Peoples of the Americas| volume=2|pages=45–122|isbn=0-521-35165-0}}

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• {{cite book|first= Ida|last=Altman|author-link=Ida Altman| year=2003|title=The Early History of Greater Mexico|publisher=Prentice Hall|isbn=0-13-091543-2|display-authors=etal}}
• {{cite journal|first=Sarah |last = Cline|year=2000|title=Native Peoples of Colonial Central Mexico|journal = The Cambridge History of the Native Peoples of the Americas| volume=2|pages=187–222|isbn=0-521-65204-9}}
• {{cite book|first = Charles|last=Gibson|author-link=Charles Gibson (historian)|year=1964|title=The Aztecs Under Spanish Rule|url = https://archive.org/details/aztecsunderspani00gibs|url-access = registration|publisher=Stanford University Press}}
• {{cite journal|first=Grant D.|last = Jones|year=2000|title=The Lowland Maya from the Conquest to the Present|journal = The Cambridge History of the Native Peoples of the Americas| volume=2|pages=346–391|isbn=0-521-65204-9}}
• {{cite book|first=James|last=Lockhart|author-link=James Lockhart (historian)|year=1992|title=The Nahuas After the Conquest|publisher=Stanford University Press|isbn=0-8047-1927-6}}
• {{cite journal|first=W. George |last = Lovell|year=2000|title=The Highland Maya|journal = The Cambridge History of the Native Peoples of the Americas| volume=2|pages=392–444|isbn=0-521-65204-9}}
• {{cite journal|first=Murdo J. |last = MacLeod|author-link=Murdo J. MacLeod|year=2000|title=Mesoamerica since the Spanish Invasion: An Overview|journal = The Cambridge History of the Native Peoples of the Americas| volume=2|pages=1–43|isbn=0-521-65204-9}}
• {{cite journal|first=Frans S. |last = Schryer|year=2000|title=Native Peoples of Colonial Central Mexico since Independence|journal = The Cambridge History of the Native Peoples of the Americas| volume=2|pages=223–273|isbn=0-521-65204-9}}
• {{cite journal|first=Robert J.|last=Sharer|year=2000|title=the Maya Highlands and the Adjacent Pacific Coast|journal=The Cambridge History of the Native Peoples of the Americas|volume=2|pages=449–499|isbn=0-521-35165-0}}
• {{cite journal |first = William B. |last = Taylor| author-link = William B. Taylor (historian)| year = 2001 |title = Mesoamerican Chronology: Colonial Period (1521-1821)| journal = The Oxford Encyclopedia of Mesoamerican Culture |volume = 2 | pages = 257–264 | isbn = 0-19-510815-9}}
• {{cite journal |first = John |last = Tutino| year = 2001 |title = Mesoamerican Chronology: Postcolonial Period (1821-present)| journal = The Oxford Encyclopedia of Mesoamerican Culture |volume = 2 | pages = 264–271 | isbn = 0-19-510815-9}}

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• {{cite journal|first=Eric |last = Van Young|year=2000|title=The Indigenous Peoples of Western Mexico from the Spanish Invasion to the Present|journal = The Cambridge History of the Native Peoples of the Americas| volume=2|pages=136–186|isbn=0-521-65204-9}}
• Flores, René D.; Loría, María Vignau; Casas, Regina Martínez (2023). "Transitory versus Durable Boundary Crossing: What Explains the Indigenous Population Boom in Mexico?". American Journal of Sociology. 129 (1): 123–161.

{{reflist|group=Note|refs=

This is the most commonly cited number in terms of Indigenous peoples by the government, however other numbers are occasionally cited as well.

Despite 19.4% of the Mexican population culturally identifying as Indigenous, up to 70-90% of Mexicans have Indigenous ancestry. However, this number doesn't specifically count race; rather, it counts the cultural identification of Mexicans.

}}

• [http://www.cdi.gob.mx Comisión Nacional para el Desarrollo de los Pueblos Indigenas] {{Webarchive|url=https://web.archive.org/web/20130117013050/http://www.cdi.gob.mx/ |date=2013-01-17 }} {{in lang|es}}
• [http://www.conapo.gob.mx Consejo Nacional de Poblacion] {{in lang|es}}
• [http://www.inegi.gob.mx Instituto Nacional de Estadistica y Geografia] {{in lang|es}}
• [http://www.familytreedna.com/public/MexicoAmerindian/ Mexico and Southwest USA – Native Y-DNA Project]
• [https://web.archive.org/web/20101030133405/http://colmex.mx/alim/ Archivo de Lenguas Indígenas de México] (El Colegio de México)
• [https://web.archive.org/web/20110308020732/http://www.sil.org/MEXICO/museo/0i-Index.htm Virtual museum of the Indigenous languages of Mexico]
• [https://indigenouspeoplesandtheborder.wikispaces.com/Information+about+the+Native+American+tribes+that+historically+lived+on+the+US-Mexico+Border Information about the Native American tribes that historically lived on the US-Mexico Border]

{{Indigenous peoples of Mexico}}

{{Indigenous peoples of the Americas}}

{{Cultural areas of Indigenous North Americans}}

{{Authority control}}

Category:Demographics of Mexico

Category:Society of Mexico