KJUEMUTEÑU

KITEBY MBI PIMA ÑEJIA P’BINDUJATY

Lic. Sebastian Ramírez Uraga L ic. LyC. Rocío Sabino Nava Lic. Aline Pascual García, I

nterpreter

LANGUAGE AND CULTURE PJIEKAKJO

August, 2016

2

Lic. LyC. Sebastian Ramírez Uraga

ramirezuragas@gmail.com

Lic. LyC. Rocío Sabino Nava

[roci-wer@hotmail.com]

Universidad Intercultural del Estado de México

TLA HUI CA - PJ IE KAK J O

13

BIBLIOGRAFÍA

BARTHOLOMEW, DORIS (1994). Panorama of studies in otopamean languages. En Leonardo Manrique y Yolanda Lastra. (Eds.) Panora-ma de los estudios de las lenguas indígenas de México. Tomo I, Ecua-dor (Colección Abya-Yala, 16).

INEGI. XI Censo General de Población y V ivienda, México 1990.

____ XII Censo general de Población y Vivienda, México 2000.

____ Censo de Población y Vivienda, México 2010.

F. MOLINA LUQUE (2003). “Educación, multiculturalismo e identi-dad”, Universidad de Lleida, España.

LASTRA, YOLANDA (1992). Sociolingüística: para hispanohablan-tes. Una Introducción, COLMEX, México.

MUNTZEL, C. MARTHA (1986). The estructure of ocuilteco. State University of New York at Albany, in partial fulfillment of the Re-quirements for the Degree of Doctor of Philosophy, Department of An-thropology.

P. L. BERGER Y T. LUCKMAN (1988). La construcción social de la realidad, Buenos Aires, Amorrortu.

SABINO NAVA, ROCIO (2010). ¿Quiénes somos, ocuiltecos, Atzin-cas, tlahuicas o pjiekakjo?, Estudios de Cultura Otopame N° 7, Institu-to de Investigaciones Antropológicas, UNAM, México.

SABINO PASTRANA, CARITINA (2010). Educación bilingüe en la comunidad de San Juan Atzingo, municipio de Ocuilan, estado de Mé-xico, Una propuesta pedagógica para la enseñanza aprendizaje de la lengua y la cultura tlahuica. Universidad Intercultural del Estado de México. UIEM.

WEINREICH, URIEL (1974). Lenguas en contacto, Universidad Cen-tral de Venezuela 1974.

12

We call "culture manager", to the position that requires both social and civil organization, in order to organize cultural events in the com-munity as well as the representation within and outside the communi-ty in behalf of people Tlahuica before the Indigenous government agencies and representatives of the different levels of government in order to request support programs to the state or federal government. But the main thrust of the Supreme Council Tlahuica representatives must be based within the community promoting the use and mainte-nance of Tlahuica language and the traditions and customs of the community.

WRITINGS ABOUT TLAHUICA LANGUAGE

Religion is understood as a practice or custom made by certain peo-ple in the community of San Juan Atzingo, the most practiced reli-gion is Catholicism (it relates to the customs and traditions of the community) and there are only some evangelical practitioners. Peo-ple, who practice a religion other than Catholicism, are not exclud-ed to participate in social activities of the community.

RELIGION

Linguistic studies

The first Tlahuica Language writing was conducted by Fray Bernardino de Sahagun (1989), General History of the Things of New Spain, where a description of the native languages of the State of Mexico is done.

In 1937 [1993] Jacques Soustelle, “The family otomí-pame from central Mexico” Chapter XII, The Matlaltzinca (Pirinda) and the Ocuilteca, he made a geographic, phonetic, morphologic and sintactic description of both languages. It is also proposed the term Atzinca for the Tlahuica Language. From 1977 up to now, Martha Muntzel has been working with the Tlahuica language. Among her works we have: “Applying a generative model to the Tlahuica phonology (Ocuilteco)” in 1977.

TLA HUI CA - PJ IE KAK J O

3

OCULTECO, ATZINCA, TLAHUICA OR PJIEKAKJO

The term Ocuilteco was used by the first researchers in town, who made reference to the spoken language in the municipality of Ocuilan. Jaques Coustelle recognized this since 1937 and proposed the name Atzinca to make reference to the town of San Juan Atzingo. This term responds as well to the linguistic familiarity that exists with the Matlatzinca language. The name Tlahuica was adopted by the speakers avoiding the use of “Ocuilteco”. Later it came the ethno designation, so the name Pjiekakjo “the way we speak” was taken to refer to the language and to designate the prestigious “Tlahuica” language as part of the Otopame family, from the Otomangue group.

4

GEOGRAPHIC LOCATION

The municipality of Ocuilan is located in the southern part of the State of Mexico; it bounds to the north with the municipality of Xalatlaco and Santiago Tianguistenco; to the south with the municipality of Malinalco; to the east with the State of Morelos and to the west with Joquicingo. It is approximately 60 km away from the Capital of the State.

The language Tlahuica is spoken in four communities from the munici-pality of Ocuilan: San Juan Atzingo, San Jose el Totoc, Santa Lucia and La Colonia Doctor Gustavo Baz.

Image 1. Map of the Mexican Republic

TLA HUI CA - PJ IE KAK J O

11

RELIGIOUS AND CIVIL ORGANIZATION

Religious Organization

The cargo system for a single religious image is formed by a butler, the first arm and the second arm, which are in charge of the festivities of the saint or image and decorate with flowers the altar every fortnight, besides they are coordinated with the bossy, butlers and arms, for the maintenance of the church and the accompaniment to all the festivities that are made to the church. The Church of San Juan Bautista and the Church of Nativitas possess the following hierarchy of power and or-ganization.

Image 4. Mushrooms

Civil Organization

The civil organization of the community is responsible for the opera-tion and its social organization, it is made up of four delegates, each one representing each district, who are elected by an assembly, in which the people of the community proposed candidates and vote to choose delegates. The system of civil organization is formed as fol-lows. Representatives of the community property have to continue working for the legal recognition of communal land belonging to the communi-ty of San Juan Atzingo. These problems began in 1945 when people keen of exploiting forests Ocuilan, San Juan. The problem turned worse with the death of Representative of Communal Property: Tibur-cio Trinidad Santos.

10

CULTURAL HERITAGE

Teponaztle

Justice Stick

San José de Gracia Stick

Image 3. Justice Stick

GASTRONOMY

Eatable mushrooms from the region

Nchjo letju ‘Corn mushrooms’

Nchjo pantsi ‘Pancita mushrooms’

Animals from the region (rabbit, deer, hen, armadillo, etc.)

Vegetables from the region (Green peas, broad beans, carrots, corn, potatoe, etc.)

TLA HUI CA. PJ IEKAK J O

5

NUMBER OF SPEAKERS

Around 1990 there were registered 804 Tlahuica speakers according o the XI General Census of Population and Housing; meanwhile in the XII Census in 2000, the National Institute of Statistics, Geography and Informatics (INEGI) registers 412 five-year old speakers, divided in five communities. Finally this census registered 719 Tlahuica speak-ers.

Currently, we can classify the speakers according to the language management. The first generation (G1) are considered incipient bilin-guals, it means their mother tongue is Tlahuica and Spanish is their second language; G1 children are G2, G3 and G4. The second generations are coordinated bilinguals, because they manage both lan-guages: Tlahuica and Spanish. The G3 (Third Generation) is com-posed by passive bilinguals having Spanish as their mother tongue and a passive competence in Tlahuica. Finally the G4 are monolinguals, they speak Spanish only.

Image 1. Map of the Mexican Republic

6

COSMOVISION-TLATOL (RITUAL LANGUAGE)

Tlalol is a Tlahuica variant, it is considered a ceremonial lan-guage that is only used for formal festivities. The people who speak Tlalol are considered cultured speakers, it means that they have a deeper and better language knowledge. Tlalol is a term that comes from Nahuatl “tlatoa” that means “speak”. We can define two types of Tlalol: The big and the small.

The small Tlalol is used by adult men and women, use it to greet at the home of a relative, a friend or to find a new friend, either a religious or perform any religious sacrament, this takes about 20 Tlalol 30 minutes, speaking at this event takes the following protocol; asks How dawned, How's the family?, permission to enter the house, talking about how they have fared, the reason for your visit and finally the farewell which mainly says they are well and to greet their families.

The big Tlalol spoken in Day of the Dead (in the municipal delegation and in the church of San Juan Bautista), in memory of the dead authorities, which reaffirms the collective identity, here the speakers are sure to strike up a conversation with the dead , which is why when things are tlatoleros talking to the dead are silent pauses, this because it is the idea that the dead man is responding similarly in Tlalol.

The big Tlatol lasts two to three hours and in which all the saints mentioned, namely: the Virgin of Guadalupe, Mr. San Juan Bautista, the lord of Tepalcingo, the lord of Chalma, the Virgin of Sorrows, the Virgin Santa Juanita, Mr. Calvary, etc., and the customs that their ancestors have been doing and how they will form habits.

TLA HUI CA - PJ IE KAK J O

9

ORAL TRADITION

Within its oral tradition we can find legends like: The roadrunner, The ferret, The teponaztle and the ndazu; as well as jokes, superstitions and songs.

Dances from the community:

The guarincitas

The shepherdesses

Concheros

Music:

The teponaztle.

It is conidered a ritual instrument made out of wood and it has animal shape; it is only played by men from the community. Currently it is played in the communities festivity (January 31st), in the V Sun (march the 20th) and during the day of the death (November the 1st and 2nd) The teponaztle mustn’t be pointed to the west because it is said that its mom is there and it would go towards her, leaving the community abandoned

DANCE AND MUSIC

TRADITIONAL CLOTHES

PA WECHU (women)

Nlaja ‘chincuete’ Ndyʉndzi ‘naguas’ Mbøjmbli ‘overflow’ Ñilmjø ‘girdle’ Senidor ‘senidor’ Ñelityʉ ‘laces’

PA WENDYU (men)

Ndixndi ‘sandals’ Nkutu ‘T-shirt’ Tsilwex ‘trousers’ Ngaba ‘overcoats’ Nmurral ‘bag’ Xumielu ‘hat’

8

Tlahuica has about 20 consonats, we can find

Practical Alphabet

AFI Tlahuica word

Translation in English

b [b] y [β] bet’a ‘people’ ch [ʧ] nchutyu ‘hen’ ch’ [ʧ’] nch’i ‘snake’ chj [ʧh] wechju ‘woman’ d [d] Nda ‘water’ dy [dj] ndyemi ‘squirrel’ dz [ʤ] ndzumna ‘lie’ f [ɸ] xifaaxchi ‘broom’ g [g] ngujno ‘four’ j [h] Jaty ‘tuna’ k [k] Kutu ‘T-shirt’ k’ [k’] nk’aa ‘crow’ kj [kh] Kakjo ‘we’ kw [kw] ndzunkwa ‘toad’ l [l] nlanwa ‘mosquitoe’

ly [lj] lyiju/ ‘fish’ lj [hl] mbalji ‘horse’ m [m] miis ‘cat’ mj [hm] mjee ‘tortilla’ n [n] noo ‘comal’ nj [hn] njant’e/ ‘egg’ ñ [ɲ] ñit’o ‘louse’ ñj [hɲ] puñjili ‘town’ p [p] punza ‘forest’ p’ [p’] P’ee ‘play’ pj [ph] maapji ‘wing’ py [pj] ñipjo/ ‘foam’ pw [pw] xupwi/ kjy ‘feather’ r [ɾ] wire/ ‘that’ t [t] tuchy ‘rabbit’ t’ [t’] t’utata ‘us’ tj [th] tjo ‘ ty [tj] tyendi ‘tamal’ ts [ʦ] tsiipy ‘fire’ ts’ [ʦ’] nts’oki ‘vulture’ w [w] xuwety ‘clothe’ x [ʃ] xuyo ‘fox’ y [j] nyoxy ‘bug’ jy [hj] jyia ‘day’ z [z] nza ‘tree’ ’ [ʔ] ntu’e/ ‘chicken’

Consonants

TLA HUI CA - PJ IE KAK J O

7

Vowels

Tlahuica language presents nine vowels, five are normal and four are particular.

LANGUAGE GRAMMAR

Practical Alphabet

AFI Tlahuica word

Translation in English

a [a] xanda ‘mud’

e [e] mpetsu ‘pig’

i [i] ntsi ‘dog’

o [o] no ‘griddle’

u [u] nku ‘lizard’

e/ [ə] ndy e/ ‘flower’

i / [i] ñit’ /i ‘church’

o/ [ʌ] nm o/ too ‘badger’ u/ [u] Nim’ u/ ly ‘skunk’