{"id":1336,"date":"2026-11-05T16:28:26","date_gmt":"2026-11-05T16:28:26","guid":{"rendered":"https:\/\/totonacapan.com\/?page_id=1336"},"modified":"2026-11-06T08:40:41","modified_gmt":"2026-11-06T08:40:41","slug":"el-costumbre-tepehua-quien-sostiene-una-fiesta-y-a-quien-se-agradece-el-agua","status":"publish","type":"page","link":"https:\/\/totonacapan.com\/totonacapan\/investigaciones-del-totonacapan\/el-costumbre-tepehua-quien-sostiene-una-fiesta-y-a-quien-se-agradece-el-agua\/","title":{"rendered":"El costumbre tepehua: qui\u00e9n sostiene una fiesta y a qui\u00e9n se agradece el agua"},"content":{"rendered":"\n<style id=\"iict-laminas-ilustradas-20261106\">\nfigure.iict-plate{box-sizing:border-box;width:100%;max-width:100%;margin:3rem 0!important;padding:0!important;border:1px solid rgba(144,136,99,.28);background:linear-gradient(135deg,#fbf7ed,#f3efdf);box-shadow:0 12px 25px rgba(39,56,53,.035);overflow:visible;break-inside:avoid;scroll-margin-top:2rem}figure.iict-plate 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5rem))!important;max-width:100%!important;white-space:normal!important;overflow-wrap:break-word!important;hyphens:auto!important}\n@media(max-width:700px){#research-r15-release.iict-journal article .iict-journal-table tbody th{width:clamp(8rem,42vw,14rem)!important;max-width:14rem!important;white-space:normal!important}}\n\/* \/IICT VISUALES FINAL *\/\n<\/style>\n<nav class=\"research-languages\" aria-label=\"Language\"><a href=\"#r15-es\">Espa\u00f1ol<\/a><a href=\"#r15-en\">English \u00b7 full article<\/a><a href=\"#r15-fr\">Fran\u00e7ais \u00b7 article int\u00e9gral<\/a><\/nav><!-- IICT-CITE-CSS --><style>.iict-citation{display:block!important;max-width:780px!important;margin:2.8rem auto!important;padding:1.6rem 1.7rem!important;border-block:1px solid #b6a06b!important;border-left:2px solid #a58a47!important;background:#edf0e7!important;color:#344c53!important;grid-column:1\/-1!important}.iict-citation h2{display:block!important;margin:0 0 1.1rem!important;font:400 1.65rem\/1.25 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ol{padding-left:1.3rem!important}.iict-citation-policy .iict-citation-format{font:400 1.02rem\/1.8 Georgia,serif!important}.iict-citation a:focus-visible{outline:2px solid #a58a47;outline-offset:4px}@media(max-width:650px){.iict-citation{padding:1.3rem 1.1rem!important;margin:2rem auto!important}.iict-citation h2{font-size:1.5rem!important}.iict-citation blockquote{font-size:1rem!important}}<\/style><!-- \/IICT-CITE-CSS --><article id=\"r15-es\" lang=\"es\"><p class=\"eyebrow\">Investigaciones del Totonacapan \u00b7 Cultura y comunidades<\/p><h1>El costumbre tepehua: qui\u00e9n sostiene una fiesta y a qui\u00e9n se agradece el agua<\/h1><p class=\"research-deck\">Las responsabilidades, los lugares y las palabras importan. Leer una celebraci\u00f3n sin convertir a sus comunidades en una sola imagen.<\/p><div class=\"research-abstract\"><h2>En pocas palabras<\/h2><p>Una fiesta necesita personas que asuman tareas y respondan por ellas. El costumbre puede nombrar esas relaciones y trabajos rituales en escalas distintas. Mayordom\u00edas, capitan\u00edas de Carnaval y responsabilidades dom\u00e9sticas tienen funciones propias: no se pueden intercambiar como si fueran el mismo cargo.<\/p><p>Este art\u00edculo parte de la s\u00edntesis del INPI y la contrasta con estudios de Huehuetla, Hidalgo, y de la Huasteca sur. Compara organizaci\u00f3n, agua, intercambio y cambio cultural, con atenci\u00f3n a qui\u00e9n describe cada pr\u00e1ctica y desde qu\u00e9 localidad.<\/p><\/div><p class=\"r-small\">Investigaci\u00f3n documental \u00b7 5 de noviembre de 2026<\/p><section><h2>M\u00e9todo y alcance<\/h2><p>Comparamos la s\u00edntesis regional del INPI, el cat\u00e1logo del INALI y cuatro investigaciones dedicadas a temas y fechas distintos. En cada una atendemos al lugar, el m\u00e9todo, las voces y las interpretaciones. El trabajo de campo es de los autores citados. Esta lectura no presenta una nueva etnograf\u00eda \u2014un estudio de campo de la vida comunitaria\u2014 ni una gu\u00eda para ejecutar un ritual.<\/p><\/section><section id=\"r15-es-b1\"><h2>1. La fiesta empieza antes de verse<\/h2><p class=\"e-main\">Cuando una fiesta llega a la plaza, parece empezar con la m\u00fasica. Sin embargo, una parte decisiva ocurri\u00f3 antes: alguien reuni\u00f3 a otras personas, busc\u00f3 los medios para cumplir una responsabilidad, concert\u00f3 tareas, habl\u00f3 con familias y prepar\u00f3 lo necesario para que la celebraci\u00f3n tuviera lugar. En las comunidades tepehuas, el conocimiento de una fiesta tambi\u00e9n se encuentra en ese trabajo que raras veces entra en una fotograf\u00eda.<\/p><p class=\"e-main\">La pregunta del art\u00edculo es c\u00f3mo se distribuye esa responsabilidad y qu\u00e9 se pierde si todo recibe el mismo nombre. Proponemos una hip\u00f3tesis: comprender una celebraci\u00f3n exige seguir sus acuerdos, trabajos y formas de rendir cuentas, adem\u00e1s de sus objetos visibles. La documentaci\u00f3n comparada permite plantearla, pero no reconstruir una organizaci\u00f3n actual completa. No se ha entrevistado para esta pieza a capitanes, mayordomos ni responsables dom\u00e9sticos; sus decisiones concretas permanecen como trabajo de investigaci\u00f3n local.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-es-s3\">[3]<\/a><\/p><\/section><section id=\"r15-es-b2\"><h2>2. Una palabra con varios \u00e1mbitos<\/h2><p class=\"e-main\">El Atlas del Instituto Nacional de los Pueblos Ind\u00edgenas sit\u00faa los \u00abcostumbres\u00bb tepehuas en la vida cotidiana: celebraciones colectivas, compromisos familiares, momentos del ciclo de vida y trabajos de atenci\u00f3n o curaci\u00f3n. No son piezas aisladas de un cat\u00e1logo. Su sentido depende de las relaciones entre personas, comunidad, territorio y seres a quienes se dirige la pr\u00e1ctica. Traducir la palabra autom\u00e1ticamente como \u00abfolclore\u00bb, o entenderla como un solo ritual permanente, borrar\u00eda esas diferencias.<\/p><p class=\"e-main\">La clasificaci\u00f3n del Atlas distingue celebraciones colectivas del calendario, compromisos colectivos asumidos por grupos dom\u00e9sticos, pr\u00e1cticas del ciclo de vida y trabajos terap\u00e9uticos. Es una gu\u00eda regional para comenzar a preguntar, no una ficha de cada comunidad en 2026. Un mismo t\u00e9rmino puede referirse a actividades con responsables y destinatarios distintos. Por eso el art\u00edculo conserva costumbre como palabra situada y describe su funci\u00f3n en cada fuente en vez de asignarle una traducci\u00f3n universal.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-es-s4\">[4]<\/a><\/p><\/section><section id=\"r15-es-b3\"><h2>3. Mayordom\u00eda y capitan\u00eda: una diferencia de responsabilidad<\/h2><p class=\"e-main\">La misma fuente distingue responsabilidades. Las mayordom\u00edas organizan y acompa\u00f1an celebraciones vinculadas a santos patronos, mientras que las capitan\u00edas aparecen asociadas al Carnaval. Es una distinci\u00f3n peque\u00f1a en apariencia y grande para entender qui\u00e9n responde ante qui\u00e9n. Llamarlo todo \u00abmayordom\u00eda\u00bb borrar\u00eda una parte de la organizaci\u00f3n local. Tampoco cabe trasladar sin m\u00e1s un sistema descrito en una comunidad al resto de los asentamientos tepehuas.<\/p><p class=\"e-main\">La distinci\u00f3n que ofrece el INPI tampoco permite dibujar una jerarqu\u00eda autom\u00e1tica entre los cargos. Para conocer c\u00f3mo se acepta, financia o transmite una responsabilidad har\u00edan falta testimonios y registros de una celebraci\u00f3n identificada. Una ayuda visual con dos fichas puede orientar al lector: culto a santos y otros seres en una, Carnaval en la otra. No debe a\u00f1adir mandos, duraciones o requisitos que la fuente no detalla ni hacer del esquema una norma local.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s1\">[1]<\/a><\/p><\/section><figure class=\"research-visual\"><figcaption>Responsabilidades que no se fusionan \u00b7 Esquema de lectura del INPI, sujeto a variaci\u00f3n local<\/figcaption><div class=\"f-roles\"><div><span>01<\/span><h3>Mayordom\u00eda<\/h3><p>Culto a santos y otros seres, seg\u00fan el Atlas.<\/p><\/div><div><span>02<\/span><h3>Capitan\u00eda<\/h3><p>Responsabilidades de Carnaval, seg\u00fan el Atlas.<\/p><\/div><\/div><p class=\"r-small\">No representa una jerarqu\u00eda, una duraci\u00f3n de cargos ni el organigrama de una comunidad. Fuente: INPI, apartado Religi\u00f3n y cosmovisi\u00f3n [1]. Composici\u00f3n original del art\u00edculo.<\/p><\/figure><section id=\"r15-es-b4\"><figure class=\"iict-plate\" id=\"iict-plate-r15-a-es\" lang=\"es\" aria-labelledby=\"iict-plate-r15-a-es-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Cuaderno ilustrado \u00b7 I<\/p><h3 id=\"iict-plate-r15-a-es-title\">Dos responsabilidades que conviene distinguir<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r15-a-es-art-title iict-plate-r15-a-es-art-desc\"><title id=\"iict-plate-r15-a-es-art-title\">Dos responsabilidades que conviene distinguir<\/title><desc id=\"iict-plate-r15-a-es-art-desc\">1. Mayordom\u00eda: celebraciones vinculadas a santos patronos, seg\u00fan el caso descrito. 2. Capitan\u00eda: asociada al Carnaval en la fuente consultada. 3. La comunidad y la ocasi\u00f3n sit\u00faan qui\u00e9n aporta y qui\u00e9n responde. Comparaci\u00f3n de \u00e1mbitos de responsabilidad, sin reconstruir insignias, vestimenta ni jerarqu\u00edas rituales.<\/desc><defs><pattern id=\"iict-plate-r15-a-es-grain\" patternUnits=\"userSpaceOnUse\" width=\"17\" height=\"19\"><circle cx=\"2\" cy=\"3\" r=\".6\" fill=\"#a9a384\" opacity=\".15\"\/><circle cx=\"11\" cy=\"14\" r=\".5\" fill=\"#b3a98a\" opacity=\".16\"\/><\/pattern><\/defs><rect width=\"750\" height=\"420\" fill=\"url(#iict-plate-r15-a-es-grain)\"\/><circle cx=\"204\" cy=\"191\" r=\"114\" fill=\"#e7e8d9\" stroke=\"#a5b18e\" stroke-width=\"1\"\/><circle cx=\"546\" cy=\"191\" r=\"114\" fill=\"#ede0c5\" stroke=\"#baa46e\" stroke-width=\"1\"\/><path d=\"M168 218 Q182 188 182 152 Q204 123 225 151 Q226 185 241 218Z\" fill=\"#c8b67e\" stroke=\"#948052\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M162 220 Q203 245 246 220\" fill=\"none\" stroke=\"#948052\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"204\" cy=\"241\" r=\"10\" fill=\"#b69b61\" stroke=\"#948052\" stroke-width=\"1\"\/><rect x=\"496\" y=\"128\" width=\"101\" height=\"130\" rx=\"7\" fill=\"#f9f2df\" stroke=\"#aa9561\" stroke-width=\"2\"\/><path d=\"M496 164 H597 M519 116 V143 M575 116 V143\" fill=\"none\" stroke=\"#aa9561\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M522 207 Q536 188 550 207 T579 207\" fill=\"none\" stroke=\"#aa9561\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M314 289 Q374 359 434 289\" fill=\"none\" stroke=\"#9aa583\" stroke-width=\"4\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"205\" cy=\"70\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"205\" y=\"78\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"546\" cy=\"70\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"546\" y=\"78\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"375\" cy=\"348\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"375\" y=\"356\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Mayordom\u00eda: celebraciones vinculadas a santos patronos, seg\u00fan el caso descrito.<\/li><li>Capitan\u00eda: asociada al Carnaval en la fuente consultada.<\/li><li>La comunidad y la ocasi\u00f3n sit\u00faan qui\u00e9n aporta y qui\u00e9n responde.<\/li><\/ol><figcaption class=\"plate-caption\">Comparaci\u00f3n de \u00e1mbitos de responsabilidad, sin reconstruir insignias, vestimenta ni jerarqu\u00edas rituales. \u00b7 Ilustraci\u00f3n original del Instituto \u00b7 <a href=\"#r15-es-sources\">Fuentes y contraste<\/a><\/figcaption><\/figure>\n<h2>4. Huehuetla no es toda la regi\u00f3n<\/h2><p class=\"e-main\">Las comunidades tepehuas se encuentran en distintas entidades. Huehuetla en Hidalgo, Pantepec en Puebla y localidades veracruzanas no son la misma poblaci\u00f3n ni un escenario cultural homog\u00e9neo. La distancia entre ellas obliga a una geograf\u00eda editorial precisa: la fotograf\u00eda de un Carnaval en un sitio no prueba c\u00f3mo se hace en otro; una palabra registrada en una variante ling\u00fc\u00edstica puede no resolver la descripci\u00f3n de otra.<\/p><p class=\"e-main\">El cat\u00e1logo del INALI aporta una precisi\u00f3n adicional: reconoce tepehua del sur en localidades de Huehuetla y Pantepec, y distingue tepehua del norte y del oeste en localidades veracruzanas. Esta clasificaci\u00f3n ling\u00fc\u00edstica no distribuye por s\u00ed sola rituales, identidades o territorios exclusivos. El art\u00edculo se centra despu\u00e9s en estudios de Huehuetla, Hidalgo, y usa los dem\u00e1s lugares para contrastar alcances. Huehuetla, Puebla, es otro municipio y no es la ubicaci\u00f3n del estudio sobre el r\u00edo Pantepec que se examina aqu\u00ed.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s2\">[2]<\/a> <a class=\"research-cite\" href=\"#r15-es-s3\">[3]<\/a> <a class=\"research-cite\" href=\"#r15-es-s4\">[4]<\/a> <a class=\"research-cite\" href=\"#r15-es-s5\">[5]<\/a><\/p><\/section><figure class=\"research-visual e-photo f-object portrait\"><img decoding=\"async\" src=\"https:\/\/totonacapan.com\/wordpress\/wp-content\/uploads\/2026\/11\/iict-r15-comache-huehuetla-museo-2011.jpg\" width=\"1280\" height=\"1912\" alt=\"Traje Comache con m\u00e1scara y numerosas chapas aplanadas, dispuesto sobre un maniqu\u00ed en una exposici\u00f3n de museo.\" loading=\"lazy\"><figcaption><strong>Una pieza de Huehuetla expuesta en Ciudad de M\u00e9xico<\/strong>Traje Comache de Yoed Garc\u00eda G\u00f3mez, Huehuetla, Hidalgo. Fotograf\u00eda de Thelmadatter, 6 de agosto de 2011, en la exposici\u00f3n de artesan\u00eda hidalguense del Museo de Arte Popular. Documenta un objeto expuesto, no una ceremonia ni una indumentaria universal del pueblo tepehua. Imagen completa, presentaci\u00f3n reducida.<br>Thelmadatter \u00b7 <a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:TrajeComacheYoedMAPHidalgo.JPG\">Wikimedia Commons<\/a> \u00b7 <a href=\"https:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/\">CC BY-SA 3.0<\/a>.<\/figcaption><\/figure><section id=\"r15-es-b5\"><h2>5. El agua participa en relaciones<\/h2><p class=\"e-main\">Otro hilo de la documentaci\u00f3n lleva al agua. Los relatos y ofrendas vinculados a La Sirena muestran que r\u00edos, manantiales y pozos no siempre son concebidos exclusivamente como recursos f\u00edsicos. El agua puede participar en relaciones de respeto, solicitud y agradecimiento. No estamos ante una figura intercambiable con cualquier \u00abdiosa del agua\u00bb de un manual general. Lo responsable es conservar el nombre y el contexto documentados y preguntar, en cada localidad, qu\u00e9 se puede contar p\u00fablicamente y qu\u00e9 debe permanecer bajo autoridad de sus portadores.<\/p><p class=\"e-main\">En la ficha del INPI, las peticiones de lluvia aparecen vinculadas a periodos secos. El estudio de Oscar Ad\u00e1n Castillo-Oropeza, en cambio, examina la relaci\u00f3n con la Sirena ante el temor al desbordamiento del Pantepec en Huehuetla. No son dos descripciones necesariamente incompatibles: cambian el problema, la localidad y la finalidad que se explica. Esta diferencia permite preguntar por escasez y exceso de agua sin atribuir la misma petici\u00f3n a todas las pr\u00e1cticas ni publicar una secuencia ceremonial para reproducirlas.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-es-s5\">[5]<\/a><\/p><\/section><section id=\"r15-es-b6\"><style id=\"iict-visual-essays-20261106\">\n#main figure.iict-viz{box-sizing:border-box;width:100%;max-width:100%;margin:2.3rem auto!important;padding:clamp(20px,3vw,34px)!important;border:1px solid #cfc3a9!important;border-top:3px solid #a68b46!important;border-radius:2px!important;background:linear-gradient(135deg,#fffcf4,#f5efdf)!important;color:#254761!important;box-shadow:0 18px 30px -32px #17314480;overflow:visible!important;float:none!important;clear:both;isolation:isolate;break-inside:avoid;}\n#main figure.iict-viz *,#main figure.iict-viz *::before,#main figure.iict-viz 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print{#main figure.iict-viz{box-shadow:none!important;background:#fff!important}#main figure.iict-viz .viz-cell{break-inside:avoid}}\n@media(max-width:620px){#main figure.iict-viz.viz-vanilla .viz-cell{display:grid;grid-template-columns:72px minmax(0,1fr);column-gap:14px;align-content:start}#main figure.iict-viz.viz-vanilla .viz-cell svg{grid-row:1\/4;width:72px!important;height:100px!important;margin:0!important}#main figure.iict-viz.viz-vanilla .viz-number{display:none}#main figure.iict-viz.viz-vanilla h4{font-size:16px!important}#main figure.iict-viz.viz-vanilla .viz-cell p{font-size:15px!important}}<\/style>\n<figure class=\"iict-viz viz-water\" id=\"iict-viz-r15-es\" lang=\"es\" aria-labelledby=\"iict-viz-r15-es-title\"><header><div class=\"viz-kicker\"><span>Cuadernos visuales<\/span><span>R15 \u00b7 01<\/span><\/div><h3 id=\"iict-viz-r15-es-title\">Pedir agua y temer una crecida<\/h3><p>El sentido de una relaci\u00f3n se precisa al conocer el problema y el lugar.<\/p><\/header><div class=\"viz-art\" style=\"--viz-cols:2\"><div class=\"viz-cell\"><svg class=\"viz-line-art\" viewBox=\"0 0 280 110\" aria-hidden=\"true\" focusable=\"false\"><path d=\"M30 105h220\" fill=\"none\" stroke=\"#c9b77f\" stroke-width=\"1\"\/><g fill=\"none\" stroke=\"currentColor\" stroke-width=\"1.55\"><circle cx=\"140\" cy=\"54\" r=\"27\"\/><path d=\"M140 12V2M140 106V96M98 54H88M192 54h-10M110 24l-8-8M178 92l-8-8M110 84l-8 8M178 16l-8 8\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">01<\/span><h4>Escasez<\/h4><p>La s\u00edntesis regional del INPI relaciona peticiones de lluvia con periodos secos.<\/p><\/div><div class=\"viz-cell\"><svg class=\"viz-line-art\" viewBox=\"0 0 280 110\" aria-hidden=\"true\" focusable=\"false\"><path d=\"M30 105h220\" fill=\"none\" stroke=\"#c9b77f\" stroke-width=\"1\"\/><g fill=\"none\" stroke=\"currentColor\" stroke-width=\"1.55\"><path d=\"M50 42q30-25 60 0t60 0 60 0M50 62q30-25 60 0t60 0 60 0M50 82q30-25 60 0t60 0 60 0\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">02<\/span><h4>Exceso de agua<\/h4><p>Castillo-Oropeza estudia el temor al desbordamiento del Pantepec en Huehuetla, Hidalgo.<\/p><\/div><\/div><figcaption>Finalidades y escalas diferentes; no son dos descripciones obligatoriamente contradictorias.<span class=\"viz-source\">S\u00edntesis visual original del Instituto \u00b7 <a href=\"#r15-es-sources\">Fuentes y contraste<\/a><\/span><\/figcaption><\/figure>\n<h2>6. Compartir una pr\u00e1ctica no borra las diferencias<\/h2><p class=\"e-main\">Despu\u00e9s del desastre de 1999, un encuentro ritual relacionado con Nuevo Jard\u00edn, Pantepec, reuni\u00f3 a personas de distintas lenguas. Leopoldo Trejo, Mauricio Gonz\u00e1lez, Carlos Heiras e Israel Lazcarro lo analizaron en 2009 para estudiar c\u00f3mo se coordinaban sin atribuir todos el mismo significado a lo que hac\u00edan. El caso no se traslada a Huehuetla ni describe una fiesta actual. Deja una ense\u00f1anza de m\u00e9todo: para comprender una pr\u00e1ctica compartida hay que preguntar qu\u00e9 entiende cada participante, adem\u00e1s de contar s\u00edmbolos comunes.<\/p><p class=\"e-main\">Este enfoque discute la correspondencia autom\u00e1tica entre una lengua, un territorio y una forma ritual. La s\u00edntesis regional del INPI ayuda a reconocer t\u00e9rminos; el estudio de un encuentro particular examina c\u00f3mo se negocian o interpretan. Las fuentes se complementan porque trabajan a escalas diferentes. Para compararlas hay que conservar qui\u00e9n organiza, qui\u00e9n es invitado y qu\u00e9 interpretaci\u00f3n pertenece al investigador, evitando convertir una vecindad cultural en una identidad \u00fanica.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s4\">[4]<\/a> <a class=\"research-cite\" href=\"#r15-es-s6\">[6]<\/a><\/p><\/section><figure class=\"research-matrix\"><div class=\"iict-journal-table\" role=\"region\" tabindex=\"0\" aria-label=\"La localidad se conserva junto a la fuente\" style=\"--journal-table-min:32rem\"><table><caption>La localidad se conserva junto a la fuente<\/caption><thead><tr><th scope=\"col\">Lugar<\/th><th scope=\"col\">Fuente<\/th><th scope=\"col\">Alcance<\/th><\/tr><\/thead><tbody><tr><th scope=\"row\">Huehuetla y Barrio Aztl\u00e1n \u00b7 Hidalgo<\/th><td data-label=\"Fuente\">Lagunas 2003; Castillo-Oropeza 2021<\/td><td data-label=\"Alcance\">Casos de identidad y riesgo; no toda la regi\u00f3n.<\/td><\/tr><tr><th scope=\"row\">Nuevo Jard\u00edn, Pantepec \u00b7 Puebla<\/th><td data-label=\"Fuente\">Trejo et al. 2009<\/td><td data-label=\"Alcance\">Encuentro ritual espec\u00edfico; no escena de Huehuetla.<\/td><\/tr><tr><th scope=\"row\">Localidades de tres variantes tepehuas<\/th><td data-label=\"Fuente\">INALI, cat\u00e1logo<\/td><td data-label=\"Alcance\">Referencia ling\u00fc\u00edstica; no distribuci\u00f3n exclusiva de ceremonias.<\/td><\/tr><\/tbody><\/table><\/div><\/figure><section id=\"r15-es-b7\"><aside class=\"iict-reading-addition\" data-kind=\"aside\" id=\"iict-reading-r15-es\" lang=\"es\" aria-labelledby=\"iict-reading-r15-es-title\"><span class=\"reading-kicker\">Una historia concreta<\/span><h3 id=\"iict-reading-r15-es-title\">El r\u00edo empieza aguas arriba<\/h3><p>Un testimonio recogido por Castillo-Oropeza el 23 de marzo de 2021 recuerda que el r\u00edo puede crecer por \u00abtoda el agua que trae de otros lugares\u00bb. La persona entrevistada describe arroyos que se juntan con el Pantepec y una corriente que arrastra troncos. Su relato contiene observaci\u00f3n del territorio, adem\u00e1s de memoria del miedo. <a class=\"reading-ref\" href=\"#iict-reading-r15-es-source\" aria-label=\"Ver fuentes y contraste\">\u2197<\/a><\/p><p>Escucharlo as\u00ed permite acercar dos planos de la investigaci\u00f3n: la relaci\u00f3n con la Sirena y el conocimiento de los recorridos del agua. Para comprender lo que est\u00e1 en juego hay que situar tambi\u00e9n las casas, las pertenencias y las posibilidades de resguardo de quienes viven cerca del cauce.<\/p><p class=\"reading-links\"><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Castillo-Oropeza \u00b7 Gesti\u00f3n y Ambiente 24(2), p. 7 \u00b7 testimonio de 2021<\/a> \u00b7 <a href=\"#r15-es-sources\">Fuentes y contraste<\/a><\/p><\/aside>\n<figure class=\"iict-plate\" id=\"iict-plate-r15-b-es\" lang=\"es\" aria-labelledby=\"iict-plate-r15-b-es-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Cuaderno ilustrado \u00b7 II<\/p><h3 id=\"iict-plate-r15-b-es-title\">Las aguas y lo que arrastran vienen de otros lugares<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r15-b-es-art-title iict-plate-r15-b-es-art-desc\"><title id=\"iict-plate-r15-b-es-art-title\">Las aguas y lo que arrastran vienen de otros lugares<\/title><desc id=\"iict-plate-r15-b-es-art-desc\">1. Los afluentes conectan zonas situadas aguas arriba. 2. La observaci\u00f3n de troncos y corrientes participa en la lectura local del r\u00edo. 3. La experiencia se relaciona con vivienda, bienes y posibilidades de resguardo. Esquema del razonamiento territorial recogido por Castillo Oropeza; no es cartograf\u00eda del Pantepec ni un modelo de inundaci\u00f3n.<\/desc><defs><pattern id=\"iict-plate-r15-b-es-grain\" patternUnits=\"userSpaceOnUse\" width=\"17\" height=\"19\"><circle cx=\"2\" cy=\"3\" r=\".6\" fill=\"#a9a384\" opacity=\".15\"\/><circle cx=\"11\" cy=\"14\" r=\".5\" fill=\"#b3a98a\" opacity=\".16\"\/><\/pattern><\/defs><rect width=\"750\" height=\"420\" fill=\"url(#iict-plate-r15-b-es-grain)\"\/><path d=\"M0 121 L117 49 L195 144 L292 65 L420 157 L525 121 L750 215 V420 H0Z\" fill=\"#dfe2d2\" stroke=\"#a7af96\" stroke-width=\"1\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M114 119 Q187 188 251 219 Q320 250 339 278 Q387 332 649 398\" fill=\"none\" stroke=\"#94b9ba\" stroke-width=\"19\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M318 110 Q361 162 298 216 M507 156 Q464 233 350 282 M36 226 Q151 276 285 246\" fill=\"none\" stroke=\"#94b9ba\" stroke-width=\"9\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M384 319 L435 332 M416 322 L423 330 M402 329 L398 337\" fill=\"none\" stroke=\"#9c8155\" stroke-width=\"6\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><g transform=\"translate(606 264) scale(0.65)\"><path d=\"M-66 -12 L0 -68 L66 -12 L48 -12 L48 55 L-48 55 L-48 -12Z\" fill=\"#e6deca\" stroke=\"#6f7560\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><rect x=\"-12\" y=\"9\" width=\"24\" height=\"46\" rx=\"0\" fill=\"#a5ae91\" stroke=\"#6f7560\" stroke-width=\"2\"\/><rect x=\"-38\" y=\"-4\" width=\"17\" height=\"22\" rx=\"0\" fill=\"#d2d9cb\" stroke=\"#6f7560\" stroke-width=\"2\"\/><rect x=\"23\" y=\"-4\" width=\"17\" height=\"22\" rx=\"0\" fill=\"#d2d9cb\" stroke=\"#6f7560\" stroke-width=\"2\"\/><\/g><g transform=\"translate(135 267) scale(0.44)\"><path d=\"M-12 0 Q-6 -85 -2 -162 L10 -162 Q7 -75 19 0Z\" fill=\"#c9b394\" stroke=\"#6e6a4a\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M1 -105 L-42 -150 M5 -132 L39 -175\" fill=\"none\" stroke=\"#6e6a4a\" stroke-width=\"5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-65 -133 C-115 -143 -98 -206 -47 -208 C-34 -261 37 -267 61 -222 C118 -229 133 -155 82 -135 C45 -104 -27 -109 -65 -133Z\" fill=\"#b4bca0\" stroke=\"#7c8b66\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-78 -170 Q-30 -216 8 -188 M8 -217 Q48 -233 77 -195 M-30 -144 Q20 -174 63 -153\" fill=\"none\" stroke=\"#7c8b66\" stroke-width=\"1.3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><circle cx=\"123\" cy=\"93\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"123\" y=\"101\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"463\" cy=\"344\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"463\" y=\"352\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"641\" cy=\"200\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"641\" y=\"208\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Los afluentes conectan zonas situadas aguas arriba.<\/li><li>La observaci\u00f3n de troncos y corrientes participa en la lectura local del r\u00edo.<\/li><li>La experiencia se relaciona con vivienda, bienes y posibilidades de resguardo.<\/li><\/ol><figcaption class=\"plate-caption\">Esquema del razonamiento territorial recogido por Castillo Oropeza; no es cartograf\u00eda del Pantepec ni un modelo de inundaci\u00f3n. \u00b7 Ilustraci\u00f3n original del Instituto \u00b7 <a href=\"#r15-es-sources\">Fuentes y contraste<\/a><\/figcaption><\/figure>\n<h2>7. Una lectura del riesgo que conserva a sus interlocutores<\/h2><p class=\"e-main\">Castillo-Oropeza combin\u00f3 documentos con recorridos y observaciones de marzo a mayo de 2020. A\u00f1adi\u00f3 diez entrevistas semiestructuradas \u2014guiadas por temas y abiertas a las respuestas\u2014 que el texto sit\u00faa despu\u00e9s, con testimonios fechados en 2021. Estudi\u00f3 barrios de Huehuetla cercanos al Pantepec y relacion\u00f3 su exposici\u00f3n a inundaciones con desigualdades y con la ocupaci\u00f3n hist\u00f3rica del espacio. Es un estudio cualitativo de ese lugar: explica experiencias, no hace un censo de las creencias de todos los tepehuas ni mide la eficacia f\u00edsica de un ritual ante las crecidas.<\/p><p class=\"e-main\">En el texto hablan tanto participantes como un interlocutor de la administraci\u00f3n local. El autor interpreta esa relaci\u00f3n como un problema de reconocimiento y poder. Para leerla distinguimos tres planos: qu\u00e9 significa la pr\u00e1ctica para sus participantes, qu\u00e9 condiciones sociales los vuelven vulnerables y c\u00f3mo se comporta el agua, los procesos hidrol\u00f3gicos. Escuchar uno no elimina los otros. Un testimonio sobre la Sirena no se convierte en pron\u00f3stico meteorol\u00f3gico ni hace responsable a la poblaci\u00f3n de sufrir un desastre.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s5\">[5]<\/a><\/p><\/section><section id=\"r15-es-b8\"><h2>8. La continuidad tambi\u00e9n incluye cambios<\/h2><p class=\"e-main\">David Lagunas Arias, en su estudio de 2003 sobre Huehuetla y Barrio Aztl\u00e1n, cuestiona la imagen de una comunidad aislada e inm\u00f3vil. Sus historias de vida y su an\u00e1lisis de la identidad atienden a relaciones urbanas y retornos de emigrantes durante celebraciones. Carlos Guadalupe Heiras Rodr\u00edguez, en Trace 85 de 2024, examina apropiaciones entre pr\u00e1cticas tepehuas orientales y otom\u00edes mediante etnograf\u00eda comparada. Ninguno de esos trabajos permite afirmar que una tradici\u00f3n es id\u00e9ntica a trav\u00e9s del tiempo o que el cambio implica su desaparici\u00f3n.<\/p><p class=\"e-main\">La respuesta a la pregunta inicial exige, por tanto, nombres precisos y relaciones identificadas. El conocimiento de una fiesta incluye prepararla, asumir compromisos, reconocer interlocutores y decidir qu\u00e9 puede compartirse. Los estudios permiten comprender esas dimensiones sin sustituir la voz de quienes hoy las sostienen. La siguiente fase deber\u00e1 revisar con una comunidad concreta los t\u00e9rminos, las responsabilidades y los l\u00edmites de difusi\u00f3n; esa revisi\u00f3n forma parte de la calidad del relato, no de un tr\u00e1mite que una fotograf\u00eda pueda resolver.<\/p><p class=\"r-small e-section-sources\">Fuentes de este apartado: <a class=\"research-cite\" href=\"#r15-es-s3\">[3]<\/a> <a class=\"research-cite\" href=\"#r15-es-s6\">[6]<\/a><\/p><\/section><details class=\"research-evidence\" id=\"r15-es-sources\"><summary><span class=\"evidence-kicker\">Investigaci\u00f3n abierta<\/span><strong>Fuentes y contraste<\/strong><span class=\"evidence-subtitle\">Abrir el m\u00e9todo, las diferencias entre fuentes y las referencias verificables.<\/span><\/summary><div class=\"evidence-content\"><figure class=\"research-matrix\"><div class=\"iict-journal-table\" role=\"region\" tabindex=\"0\" aria-label=\"Qu\u00e9 afirmamos, con qu\u00e9 evidencia y hasta d\u00f3nde llega.\" style=\"--journal-table-min:32rem\"><table><caption>Qu\u00e9 afirmamos, con qu\u00e9 evidencia y hasta d\u00f3nde llega.<\/caption><thead><tr><th scope=\"col\">Pregunta<\/th><th scope=\"col\">Fuentes y observaciones<\/th><th scope=\"col\">Contraste e interpretaci\u00f3n<\/th><\/tr><\/thead><tbody><tr><th scope=\"row\">\u00bfUn solo costumbre?<\/th><td data-label=\"Fuentes y observaciones\">INPI [1]: cuatro \u00e1mbitos; Trejo et al. [4]: casas de costumbre y escalas de responsabilidad.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">La clasificaci\u00f3n orienta sin homogeneizar. Preguntar por actividad, organizador, destinatario ylocalidad. Pendiente cotejar t\u00e9rminos con participantes actuales.<\/td><\/tr><tr><th scope=\"row\">\u00bfMayordom\u00eda equivale a capitan\u00eda?<\/th><td data-label=\"Fuentes y observaciones\">INPI [1]: culto a santos\/otros seres frente a Carnaval.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">Distinci\u00f3n de funci\u00f3n, no jerarqu\u00eda ni regla id\u00e9ntica en toda localidad. Faltan registros y voces de organizadores para describir elecci\u00f3n, financiaci\u00f3n ytransmisi\u00f3n actuales.<\/td><\/tr><tr><th scope=\"row\">\u00bfQu\u00e9 Huehuetla y qu\u00e9 variante?<\/th><td data-label=\"Fuentes y observaciones\">INALI [2]: sur en Hidalgo\/Pantepec; otras variantes en Veracruz. Lagunas [3] y Castillo [5]: Huehuetla, Hidalgo.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">La referencia ling\u00fc\u00edstica y el caso de campo no son mapas rituales exclusivos. No confundir con Huehuetla, Puebla ni extender el caso a todas las comunidades.<\/td><\/tr><tr><th scope=\"row\">\u00bfSe pide lluvia o que no se desborde el r\u00edo?<\/th><td data-label=\"Fuentes y observaciones\">INPI [1]: ofrendas en sequ\u00eda; Castillo [5], pp 8\u201310: riesgo de crecidas en Huehuetla.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">Cambian finalidad y contexto; no contradicci\u00f3n autom\u00e1tica. Preguntar a responsables actuales por el sentido de cada caso, sin publicar secuencias \u00edntimas ni crear calendario universal.<\/td><\/tr><tr><th scope=\"row\">\u00bfCompartir s\u00edmbolos significa compartir interpretaci\u00f3n?<\/th><td data-label=\"Fuentes y observaciones\">Trejo et al. [4]: encuentro inter\u00e9tnico de Pantepec tras 1999. Heiras [6]: apropiaciones que transforman lo recibido.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">Coordinaci\u00f3n e influencia no prueban identidad de sentidos. Mantener las voces y la autor\u00eda de las interpretaciones; no trasladar una escena a otra localidad.<\/td><\/tr><tr><th scope=\"row\">\u00bfEl ritual reduce f\u00edsicamente una inundaci\u00f3n?<\/th><td data-label=\"Fuentes y observaciones\">Castillo [5]: testimonios y desigualdad territorial, 10 entrevistas; interlocuci\u00f3n con administraci\u00f3n local.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">Estudio cualitativo del sentido y del poder, no ensayo hidrol\u00f3gico. Distinguir explicaci\u00f3n de participantes, interpretaci\u00f3n del autor y procesos f\u00edsicos. No culpar a v\u00edctimas ni inferir eficacia medible.<\/td><\/tr><tr><th scope=\"row\">\u00bfContinuidad equivale a inmovilidad?<\/th><td data-label=\"Fuentes y observaciones\">Lagunas 2003[3]: historias de vida, urbanidad y retornos; Heiras 2024[6]: etnograf\u00eda comparada de transformaciones.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">Cambios y v\u00ednculos pueden sostener identidad; no prueba de p\u00e9rdida o pureza. No actualizar autom\u00e1ticamente observaciones antiguas a 2026. Revisi\u00f3n local actual pendiente.<\/td><\/tr><tr><th scope=\"row\">\u00bfCu\u00e1ndo se public\u00f3 y qu\u00e9 muestra la foto?<\/th><td data-label=\"Fuentes y observaciones\">Castillo [5]: portal 1 julio 2021 frente a PDF 15 diciembre 2021, con testimonios agosto. Foto Thelmadatter 2011: pieza Yoed Garc\u00eda G\u00f3mez, Huehuetla, expuesta en Ciudadde M\u00e9xico.<\/td><td data-label=\"Contraste e interpretaci\u00f3n\">Retener a\u00f1o 2021 y distinguir metadatos, sin fijar d\u00eda \u00fanico. La foto documenta un objeto enmuseo, no ceremonia ni uniforme de todo un pueblo. Foto ritual y revisi\u00f3n humana siguen pendientes.<\/td><\/tr><\/tbody><\/table><\/div><\/figure><h3>Referencias y alcance de lectura<\/h3><ol class=\"research-sources\"><li id=\"r15-es-s1\"><a href=\"https:\/\/atlas.inpi.gob.mx\/tepehuas-etnografia\/\">INPI \u00b7 Atlas de los Pueblos Ind\u00edgenas de M\u00e9xico. Tepehuas \u2014 Etnograf\u00eda (s.f.; consulta 05\/11\/2026).<\/a><br>Apartados primarios indexados: localizaci\u00f3n, religi\u00f3n\/cosmovisi\u00f3n, cargos y medicina. Reintentos de p\u00e1gina directa fallaron por tiempo\/conexi\u00f3n; alcance parcial declarado. S\u00edntesis regional, sin autor individual o fecha de campo verificables; no programa actual de una comunidad.<\/li><li id=\"r15-es-s2\"><a href=\"https:\/\/www.inali.gob.mx\/sitios\/clin-inali\/html\/v_tepehua.html\">INALI. Cat\u00e1logo de las Lenguas Ind\u00edgenas Nacionales: tepehua (cat\u00e1logo 2008).<\/a><br>Tabla completa le\u00edda: sur (Huehuetla \/ Pantepec), norte y oeste enlocalidades veracruzanas. Clasificaci\u00f3n ling\u00fc\u00edstica, no adjudicaci\u00f3n de pr\u00e1cticas ni cartograf\u00eda de territorios exclusivos.<\/li><li id=\"r15-es-s3\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-06362003000200007&#038;script=sci_arttext\">David Lagunas Arias (2003). Lo tepehua en su diferencia. Etnolog\u00eda en la sierra otom\u00ed-tepehua. Nueva Antropolog\u00eda 19(63).<\/a><br>Le\u00eddas introducci\u00f3n, alcance en Huehuetla\/Barrio Aztl\u00e1n y pasajes de historias de vida, identidad, urbanidad y retornos festivos. Recibido 2001\/aprobado 2002\/publicado 2003; no observaci\u00f3n actual 2026 ni muestra estad\u00edstica. No repetidas cifras demogr\u00e1ficas hist\u00f3ricas como actuales.<\/li><li id=\"r15-es-s4\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-16592009000200012&#038;script=sci_arttext\">Leopoldo Trejo, Mauricio Gonz\u00e1lez, Carlos Heiras e Israel Lazcarro (2009). Cuando el otro nos comprende: los retos de la interculturalidad ritual. Cuicuilco 16(46), 251\u2013272.<\/a><br>Le\u00eddas introducci\u00f3n y secciones El Mix\u00fan\/casa de costumbre\/encuentro inter\u00e9tnico y discusi\u00f3n de equivalencias. Caso Nuevo Jard\u00edn, Pantepec tras 1999; no desplazado a Huehuetla ni ritualactual. No reproducidas secuencias ceremoniales, cifras de v\u00edctimas no verificadas ni instrucciones \u00edntimas.<\/li><li id=\"r15-es-s5\"><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Oscar Ad\u00e1n Castillo-Oropeza (2021). La ontolog\u00eda ecopol\u00edtica del riesgo en los Tepehuas. Una reflexi\u00f3n sobre el ritual a la Sirena. Gesti\u00f3n y Ambiente 24(2), 96153. DOI 10.15446\/ga.v24n2.96153.<\/a><br>PDFpp 1\u201310 le\u00eddas, incluidos m\u00e9todo (pp 3\u20134), testimonios 2021, riesgo yconclusiones(pp 8\u201310). Recorridos marzo\u2013mayo 2020 y 10 entrevistas posteriores. El portal dice 01\/07\/2021; PDF publicaci\u00f3n 15\/12\/2021, compatible con entrevistas agosto 2021. No inferir d\u00eda original \u00fanico. No medir eficacia hidrol\u00f3gica ni actualizar afirmaciones administrativas de 2021 a 2026.<\/li><li id=\"r15-es-s6\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-62862024000100061&#038;script=sci_arttext\">Carlos Guadalupe Heiras Rodr\u00edguez (2024). Aculturaci\u00f3n apropiativa: Chamanismos tepehua y otom\u00ed de la Huasteca sur. Trace 85, 61\u2013108. DOI 10.22134\/trace.85.2024.714.<\/a><br>Objetivos\/m\u00e9todo y delimitaci\u00f3n territorial le\u00eddos, con contraste de etnograf\u00edas y memoria de interlocutores de casi dosd\u00e9cadas. El autor no declara nueva investigaci\u00f3n archiv\u00edstica primaria. Volumen 2024\/fecha electr\u00f3nica 2025. No fusionadas todas las variantes ni difundidos detalles de sustancias o recortes reservados.<\/li><\/ol><\/div><section class=\"iict-reading-source\" id=\"iict-reading-r15-es-source\" lang=\"es\"><h4>El r\u00edo empieza aguas arriba<\/h4><p>La cita corresponde al informante 1 del estudio, no a una entrevista propia. Documenta memoria y observaci\u00f3n; no sustituye medici\u00f3n hidrol\u00f3gica ni avisos de emergencia.<\/p><p><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Castillo-Oropeza \u00b7 Gesti\u00f3n y Ambiente 24(2), p. 7 \u00b7 testimonio de 2021<\/a> \u00b7 <a href=\"#iict-reading-r15-es\">Volver al pasaje<\/a><\/p><\/section>\n<\/details><p class=\"r-small\"><a href=\"https:\/\/totonacapan.com\/?page_id=1327\">Continuar leyendo \u00b7 Oficios y transmisi\u00f3n de saberes<\/a><\/p><!-- IICT-CITE R15 es --><aside class=\"iict-citation\" id=\"citar-r15-es\" aria-labelledby=\"citar-r15-es-title\"><h2 id=\"citar-r15-es-title\">C\u00f3mo citar este art\u00edculo<\/h2><p class=\"iict-citation-label\">Referencia bibliogr\u00e1fica sugerida<\/p><blockquote class=\"iict-citation-reference\">Instituto Internacional de Cultura del Totonacapan. \u00abEl costumbre tepehua: qui\u00e9n sostiene una fiesta y a qui\u00e9n se agradece el agua\u00bb. <cite>Cuadernos de investigaci\u00f3n<\/cite>, <strong>R15<\/strong>. The Integral Management Society (IMSV). <a href=\"https:\/\/totonacapan.com\/?page_id=1336#r15-es\">https:\/\/totonacapan.com\/?page_id=1336#r15-es<\/a>.<\/blockquote><p><strong>Referencia interna:<\/strong> <a href=\"https:\/\/totonacapan.com\/?page_id=1336#r15-es\">R15<\/a>. Para citar un pasaje concreto, a\u00f1ade el t\u00edtulo de su secci\u00f3n.<\/p><p><a href=\"https:\/\/totonacapan.com\/?page_id=1225#normas-citacion-es\">Criterios de citaci\u00f3n del Instituto \u2192<\/a><\/p><\/aside><!-- \/IICT-CITE R15 es --><\/article><details class=\"research-lang-version\" id=\"r15-en-version\"><summary>Read the full English article<\/summary><article id=\"r15-en\" lang=\"en\"><p class=\"eyebrow\">Totonacapan Research \u00b7 Culture and communities<\/p><h1>Tepehua costumbre: who sustains a celebration, and to whom is gratitude for water addressed?<\/h1><p class=\"research-deck\">Responsibilities, places and words matter. Reading a celebration without turning its communities into a single image.<\/p><div class=\"research-abstract\"><h2>At a glance<\/h2><p>Costumbre can name ritual relationships and work at different scales. Mayordom\u00edas, Carnival capitan\u00edas and household responsibilities are not one interchangeable function.<\/p><p>Starting from INPI&#8217;s overview, this article compares studies of Huehuetla, Hidalgo, and the southern Huasteca. It examines organisation, water, exchange and cultural change, identifying who describes each practice and where.<\/p><\/div><p class=\"r-small\">Documentary research \u00b7 5 November 2026<\/p><section><h2>Method and scope<\/h2><p>Comparison of INPI\u2019s regional overview, INALI\u2019s catalogue and four studies with different topics and dates. Locality, methods, voices and interpretations take priority. Fieldwork belongs to the cited authors; this article is neither a new ethnography, a field study of community life, nor a ritual-performance guide.<\/p><\/section><section id=\"r15-en-b1\"><h2>1. Celebration begins before it becomes visible<\/h2><p class=\"e-main\">When a celebration reaches the square, it seems to begin with music. Yet much has already happened: people have gathered others, found resources, arranged tasks, spoken to families and prepared what the celebration needs. In Tepehua communities, knowledge of a celebration also resides in this work that rarely enters a photograph.<\/p><p class=\"e-main\">The article asks how responsibility is distributed and what is lost when everything receives one name. Our hypothesis is that understanding a celebration requires following agreements, work and accountability as well as visible objects. Documentary comparison supports the question but cannot reconstruct a complete present-day organisation. No captains, mayordomos or household organisers have been interviewed for this article; their particular decisions remain a task for local research.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-en-s3\">[3]<\/a><\/p><\/section><section id=\"r15-en-b2\"><h2>2. A word spanning several settings<\/h2><p class=\"e-main\">INPI\u2019s Atlas describes Tepehua costumbres in collective celebrations, family commitments, life-cycle events and healing practices. They are not catalogue items separate from everyday life. Their meanings depend on relationships among people, community, territory and the beings addressed by the practice. The word should therefore not be automatically translated as folklore or treated as the name of one permanent ritual.<\/p><p class=\"e-main\">The Atlas distinguishes collective calendar celebrations, collective commitments undertaken by households, life-cycle practices and therapeutic work. This regional classification opens questions rather than describing every community in 2026. The same term may refer to activities with different organisers and recipients. Here costumbre remains a situated word: its function is described in each source instead of being assigned one universal translation.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-en-s4\">[4]<\/a><\/p><\/section><section id=\"r15-en-b3\"><h2>3. Mayordom\u00eda and capitan\u00eda: responsibilities differ<\/h2><p class=\"e-main\">The same source distinguishes responsibilities. Mayordom\u00edas organise and accompany celebrations connected to patron saints, while capitan\u00edas are associated with Carnival. The difference may look small, but it matters for understanding who answers to whom. Calling everything mayordom\u00eda would erase part of local organisation. Nor can a system described in one community simply be transferred to every Tepehua settlement.<\/p><p class=\"e-main\">INPI&#8217;s distinction does not justify an automatic hierarchy of offices. Understanding how responsibility is accepted, funded or passed on requires testimony and records from an identified celebration. Two visual cards can orient the reader: worship of saints and other beings on one side, Carnival on the other. They must not add chains of command, durations or requirements absent from the source or turn the diagram into a local rule.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s1\">[1]<\/a><\/p><\/section><figure class=\"research-visual\"><figcaption>Responsibilities kept distinct \u00b7 Reading diagram of INPI\u2019s account, subject to local variation<\/figcaption><div class=\"f-roles\"><div><span>01<\/span><h3>Mayordom\u00eda<\/h3><p>Worship of saints and other beings, according to the Atlas.<\/p><\/div><div><span>02<\/span><h3>Capitan\u00eda<\/h3><p>Carnival responsibilities, according to the Atlas.<\/p><\/div><\/div><p class=\"r-small\">Not a hierarchy, duration of office or a community organisation chart. Source: INPI, Religion and worldview [1]. Original article composition.<\/p><\/figure><section id=\"r15-en-b4\"><figure class=\"iict-plate\" id=\"iict-plate-r15-a-en\" lang=\"en\" aria-labelledby=\"iict-plate-r15-a-en-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Illustrated notebook \u00b7 I<\/p><h3 id=\"iict-plate-r15-a-en-title\">Two responsibilities worth distinguishing<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r15-a-en-art-title iict-plate-r15-a-en-art-desc\"><title id=\"iict-plate-r15-a-en-art-title\">Two responsibilities worth distinguishing<\/title><desc id=\"iict-plate-r15-a-en-art-desc\">1. Mayordom\u00eda: celebrations associated with patron saints in the case described. 2. Capitan\u00eda: associated with Carnival in the consulted source. 3. Community and occasion situate contributions and responsibility. Comparison of responsibility domains, without reconstructing insignia, dress or ritual hierarchies.<\/desc><defs><pattern id=\"iict-plate-r15-a-en-grain\" patternUnits=\"userSpaceOnUse\" width=\"17\" height=\"19\"><circle cx=\"2\" cy=\"3\" r=\".6\" fill=\"#a9a384\" opacity=\".15\"\/><circle cx=\"11\" cy=\"14\" r=\".5\" fill=\"#b3a98a\" opacity=\".16\"\/><\/pattern><\/defs><rect width=\"750\" height=\"420\" fill=\"url(#iict-plate-r15-a-en-grain)\"\/><circle cx=\"204\" cy=\"191\" r=\"114\" fill=\"#e7e8d9\" stroke=\"#a5b18e\" stroke-width=\"1\"\/><circle cx=\"546\" cy=\"191\" r=\"114\" fill=\"#ede0c5\" stroke=\"#baa46e\" stroke-width=\"1\"\/><path d=\"M168 218 Q182 188 182 152 Q204 123 225 151 Q226 185 241 218Z\" fill=\"#c8b67e\" stroke=\"#948052\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M162 220 Q203 245 246 220\" fill=\"none\" stroke=\"#948052\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"204\" cy=\"241\" r=\"10\" fill=\"#b69b61\" stroke=\"#948052\" stroke-width=\"1\"\/><rect x=\"496\" y=\"128\" width=\"101\" height=\"130\" rx=\"7\" fill=\"#f9f2df\" stroke=\"#aa9561\" stroke-width=\"2\"\/><path d=\"M496 164 H597 M519 116 V143 M575 116 V143\" fill=\"none\" stroke=\"#aa9561\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M522 207 Q536 188 550 207 T579 207\" fill=\"none\" stroke=\"#aa9561\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M314 289 Q374 359 434 289\" fill=\"none\" stroke=\"#9aa583\" stroke-width=\"4\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"205\" cy=\"70\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"205\" y=\"78\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"546\" cy=\"70\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"546\" y=\"78\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"375\" cy=\"348\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"375\" y=\"356\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Mayordom\u00eda: celebrations associated with patron saints in the case described.<\/li><li>Capitan\u00eda: associated with Carnival in the consulted source.<\/li><li>Community and occasion situate contributions and responsibility.<\/li><\/ol><figcaption class=\"plate-caption\">Comparison of responsibility domains, without reconstructing insignia, dress or ritual hierarchies. \u00b7 Original illustration by the Institute \u00b7 <a href=\"#r15-en-sources\">Sources and comparison<\/a><\/figcaption><\/figure>\n<h2>4. Huehuetla is not the whole region<\/h2><p class=\"e-main\">Tepehua communities are found in different states. Huehuetla in Hidalgo, Pantepec in Puebla and Veracruz localities are neither one population nor one homogeneous cultural setting. Their distances demand editorial precision: a Carnival photograph from one place does not demonstrate practices elsewhere; a word recorded in one language variety may not explain another.<\/p><p class=\"e-main\">INALI&#8217;s catalogue adds a distinction: Southern Tepehua is listed in localities of Huehuetla and Pantepec, with Northern and Western Tepehua identified in Veracruz localities. This linguistic classification does not independently distribute rituals, identities or exclusive territories. The following discussion focuses on studies of Huehuetla, Hidalgo; other places help compare scope. Huehuetla, Puebla, is a different municipality and is not the location of the Pantepec River study considered here.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s2\">[2]<\/a> <a class=\"research-cite\" href=\"#r15-en-s3\">[3]<\/a> <a class=\"research-cite\" href=\"#r15-en-s4\">[4]<\/a> <a class=\"research-cite\" href=\"#r15-en-s5\">[5]<\/a><\/p><\/section><figure class=\"research-visual e-photo f-object portrait\"><img decoding=\"async\" src=\"https:\/\/totonacapan.com\/wordpress\/wp-content\/uploads\/2026\/11\/iict-r15-comache-huehuetla-museo-2011.jpg\" width=\"1280\" height=\"1912\" alt=\"Comache costume with a mask and many flattened bottlecaps displayed on a museum mannequin.\" loading=\"lazy\"><figcaption><strong>An object from Huehuetla exhibited in Mexico City<\/strong>Traje Comache by Yoed Garc\u00eda G\u00f3mez, Huehuetla, Hidalgo. Thelmadatter photograph, 6 August 2011, at the Hidalgo crafts exhibition in Mexico City\u2019s Museo de Arte Popular. It documents an exhibited object, not a ceremony or universal Tepehua clothing. Complete image displayed at reduced size.<br>Thelmadatter \u00b7 <a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:TrajeComacheYoedMAPHidalgo.JPG\">Wikimedia Commons<\/a> \u00b7 <a href=\"https:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/\">CC BY-SA 3.0<\/a>.<\/figcaption><\/figure><section id=\"r15-en-b5\"><h2>5. Water takes part in relationships<\/h2><p class=\"e-main\">Documentation also leads to water. Accounts and offerings connected with La Sirena show that rivers, springs and wells are not always understood solely as physical resources. Water can participate in relationships of respect, request and gratitude. This is not an interchangeable figure from a generic handbook of water goddesses. The documented name and setting must be retained, and each locality must determine what can be publicly described and what remains under practitioners&#8217; authority.<\/p><p class=\"e-main\">INPI&#8217;s entry links requests for rain to dry periods. Oscar Ad\u00e1n Castillo-Oropeza&#8217;s study instead examines relationships with La Sirena amid fear of the Pantepec overflowing in Huehuetla. These accounts need not be incompatible: the problem, locality and explained purpose differ. The comparison opens questions about scarce and excessive water without assigning one request to every practice or publishing a ceremonial sequence for others to reproduce.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-en-s5\">[5]<\/a><\/p><\/section><section id=\"r15-en-b6\"><figure class=\"iict-viz viz-water\" id=\"iict-viz-r15-en\" lang=\"en\" aria-labelledby=\"iict-viz-r15-en-title\"><header><div class=\"viz-kicker\"><span>Visual notebooks<\/span><span>R15 \u00b7 01<\/span><\/div><h3 id=\"iict-viz-r15-en-title\">Asking for water and fearing a flood<\/h3><p>The meaning of a relationship becomes clearer through its problem and place.<\/p><\/header><div class=\"viz-art\" style=\"--viz-cols:2\"><div class=\"viz-cell\"><svg class=\"viz-line-art\" viewBox=\"0 0 280 110\" aria-hidden=\"true\" focusable=\"false\"><path d=\"M30 105h220\" fill=\"none\" stroke=\"#c9b77f\" stroke-width=\"1\"\/><g fill=\"none\" stroke=\"currentColor\" stroke-width=\"1.55\"><circle cx=\"140\" cy=\"54\" r=\"27\"\/><path d=\"M140 12V2M140 106V96M98 54H88M192 54h-10M110 24l-8-8M178 92l-8-8M110 84l-8 8M178 16l-8 8\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">01<\/span><h4>Scarcity<\/h4><p>INPI\u2019s regional overview connects requests for rain with dry periods.<\/p><\/div><div class=\"viz-cell\"><svg class=\"viz-line-art\" viewBox=\"0 0 280 110\" aria-hidden=\"true\" focusable=\"false\"><path d=\"M30 105h220\" fill=\"none\" stroke=\"#c9b77f\" stroke-width=\"1\"\/><g fill=\"none\" stroke=\"currentColor\" stroke-width=\"1.55\"><path d=\"M50 42q30-25 60 0t60 0 60 0M50 62q30-25 60 0t60 0 60 0M50 82q30-25 60 0t60 0 60 0\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">02<\/span><h4>Too much water<\/h4><p>Castillo-Oropeza studies fear of the Pantepec overflowing in Huehuetla, Hidalgo.<\/p><\/div><\/div><figcaption>Different purposes and scales; not necessarily contradictory descriptions.<span class=\"viz-source\">Original visual synthesis by the Institute \u00b7 <a href=\"#r15-en-sources\">Sources and comparison<\/a><\/span><\/figcaption><\/figure>\n<h2>6. Sharing a practice does not erase differences<\/h2><p class=\"e-main\">In 2009, Leopoldo Trejo, Mauricio Gonz\u00e1lez, Carlos Heiras and Israel Lazcarro analysed a ritual encounter connected with Nuevo Jard\u00edn, Pantepec, following the 1999 disaster. Their case brings together participants speaking different languages and asks how coordination can occur without identical meanings. The scene is not relocated to Huehuetla or treated as a present-day celebration. Its lesson about how to investigate is to ask what each participant understands rather than merely count shared symbols.<\/p><p class=\"e-main\">This approach questions automatic correspondence among one language, one territory and one ritual form. INPI&#8217;s regional overview identifies terms; a situated encounter study examines their negotiation or interpretation. The sources complement each other because they operate at different scales. Comparison must retain who organises, who is invited and which interpretation belongs to the researcher, rather than turn cultural proximity into a single identity.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s4\">[4]<\/a> <a class=\"research-cite\" href=\"#r15-en-s6\">[6]<\/a><\/p><\/section><figure class=\"research-matrix\"><div class=\"iict-journal-table\" role=\"region\" tabindex=\"0\" aria-label=\"Location stays attached to its source\" style=\"--journal-table-min:32rem\"><table><caption>Location stays attached to its source<\/caption><thead><tr><th scope=\"col\">Place<\/th><th scope=\"col\">Source<\/th><th scope=\"col\">Scope<\/th><\/tr><\/thead><tbody><tr><th scope=\"row\">Huehuetla and Barrio Aztl\u00e1n \u00b7 Hidalgo<\/th><td data-label=\"Source\">Lagunas 2003; Castillo-Oropeza 2021<\/td><td data-label=\"Scope\">Identity\/risk cases, not the entire region.<\/td><\/tr><tr><th scope=\"row\">Nuevo Jard\u00edn, Pantepec \u00b7 Puebla<\/th><td data-label=\"Source\">Trejo et al. 2009<\/td><td data-label=\"Scope\">Specific ritual encounter, not a Huehuetla scene.<\/td><\/tr><tr><th scope=\"row\">Localities of three Tepehua variants<\/th><td data-label=\"Source\">INALI catalogue<\/td><td data-label=\"Scope\">Language reference, not exclusive allocation of ceremonies.<\/td><\/tr><\/tbody><\/table><\/div><\/figure><section id=\"r15-en-b7\"><aside class=\"iict-reading-addition\" data-kind=\"aside\" id=\"iict-reading-r15-en\" lang=\"en\" aria-labelledby=\"iict-reading-r15-en-title\"><span class=\"reading-kicker\">A closer story<\/span><h3 id=\"iict-reading-r15-en-title\">The river begins upstream<\/h3><p>A testimony recorded by Castillo-Oropeza on 23 March 2021 recalls that the river can rise because of water arriving from other places. The interviewee describes streams joining the Pantepec and a current carrying tree trunks. The account contains observation of the territory as well as memories of fear. <a class=\"reading-ref\" href=\"#iict-reading-r15-en-source\" aria-label=\"See sources and comparison\">\u2197<\/a><\/p><p>Listening in this way brings together two strands of the investigation: the relationship with the Siren and knowledge of water\u2019s routes. Understanding what is at stake also means locating the homes, possessions and possibilities for shelter of people living near the river.<\/p><p class=\"reading-links\"><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Castillo-Oropeza \u00b7 Gesti\u00f3n y Ambiente 24(2), p. 7 \u00b7 testimonio de 2021<\/a> \u00b7 <a href=\"#r15-en-sources\">Sources and comparison<\/a><\/p><\/aside>\n<figure class=\"iict-plate\" id=\"iict-plate-r15-b-en\" lang=\"en\" aria-labelledby=\"iict-plate-r15-b-en-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Illustrated notebook \u00b7 II<\/p><h3 id=\"iict-plate-r15-b-en-title\">Water and what it carries come from elsewhere<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r15-b-en-art-title iict-plate-r15-b-en-art-desc\"><title id=\"iict-plate-r15-b-en-art-title\">Water and what it carries come from elsewhere<\/title><desc id=\"iict-plate-r15-b-en-art-desc\">1. Tributaries connect areas upstream. 2. Observing trunks and currents forms part of local readings of the river. 3. Experience connects with homes, possessions and shelter options. Diagram of territorial reasoning reported by Castillo Oropeza; not a Pantepec map or flood model.<\/desc><defs><pattern id=\"iict-plate-r15-b-en-grain\" patternUnits=\"userSpaceOnUse\" width=\"17\" height=\"19\"><circle cx=\"2\" cy=\"3\" r=\".6\" fill=\"#a9a384\" opacity=\".15\"\/><circle cx=\"11\" cy=\"14\" r=\".5\" fill=\"#b3a98a\" opacity=\".16\"\/><\/pattern><\/defs><rect width=\"750\" height=\"420\" fill=\"url(#iict-plate-r15-b-en-grain)\"\/><path d=\"M0 121 L117 49 L195 144 L292 65 L420 157 L525 121 L750 215 V420 H0Z\" fill=\"#dfe2d2\" stroke=\"#a7af96\" stroke-width=\"1\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M114 119 Q187 188 251 219 Q320 250 339 278 Q387 332 649 398\" fill=\"none\" stroke=\"#94b9ba\" stroke-width=\"19\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M318 110 Q361 162 298 216 M507 156 Q464 233 350 282 M36 226 Q151 276 285 246\" fill=\"none\" stroke=\"#94b9ba\" stroke-width=\"9\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M384 319 L435 332 M416 322 L423 330 M402 329 L398 337\" fill=\"none\" stroke=\"#9c8155\" stroke-width=\"6\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><g transform=\"translate(606 264) scale(0.65)\"><path d=\"M-66 -12 L0 -68 L66 -12 L48 -12 L48 55 L-48 55 L-48 -12Z\" fill=\"#e6deca\" stroke=\"#6f7560\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><rect x=\"-12\" y=\"9\" width=\"24\" height=\"46\" rx=\"0\" fill=\"#a5ae91\" stroke=\"#6f7560\" stroke-width=\"2\"\/><rect x=\"-38\" y=\"-4\" width=\"17\" height=\"22\" rx=\"0\" fill=\"#d2d9cb\" stroke=\"#6f7560\" stroke-width=\"2\"\/><rect x=\"23\" y=\"-4\" width=\"17\" height=\"22\" rx=\"0\" fill=\"#d2d9cb\" stroke=\"#6f7560\" stroke-width=\"2\"\/><\/g><g transform=\"translate(135 267) scale(0.44)\"><path d=\"M-12 0 Q-6 -85 -2 -162 L10 -162 Q7 -75 19 0Z\" fill=\"#c9b394\" stroke=\"#6e6a4a\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M1 -105 L-42 -150 M5 -132 L39 -175\" fill=\"none\" stroke=\"#6e6a4a\" stroke-width=\"5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-65 -133 C-115 -143 -98 -206 -47 -208 C-34 -261 37 -267 61 -222 C118 -229 133 -155 82 -135 C45 -104 -27 -109 -65 -133Z\" fill=\"#b4bca0\" stroke=\"#7c8b66\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-78 -170 Q-30 -216 8 -188 M8 -217 Q48 -233 77 -195 M-30 -144 Q20 -174 63 -153\" fill=\"none\" stroke=\"#7c8b66\" stroke-width=\"1.3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><circle cx=\"123\" cy=\"93\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"123\" y=\"101\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"463\" cy=\"344\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"463\" y=\"352\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"641\" cy=\"200\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"641\" y=\"208\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Tributaries connect areas upstream.<\/li><li>Observing trunks and currents forms part of local readings of the river.<\/li><li>Experience connects with homes, possessions and shelter options.<\/li><\/ol><figcaption class=\"plate-caption\">Diagram of territorial reasoning reported by Castillo Oropeza; not a Pantepec map or flood model. \u00b7 Original illustration by the Institute \u00b7 <a href=\"#r15-en-sources\">Sources and comparison<\/a><\/figcaption><\/figure>\n<h2>7. Reading risk while retaining the people speaking<\/h2><p class=\"e-main\">Castillo-Oropeza combines documentary research, visits and observations from March to May 2020, followed by ten semi-structured interviews, guided by topics but open to participants\u2019 answers, with testimony dated in 2021. He examines neighbourhoods near the Pantepec in Huehuetla and relates flood exposure to inequality and historical settlement. It is a qualitative study explaining experiences in one place, not a census of every Tepehua person\u2019s beliefs or a measurement of a ritual\u2019s physical effectiveness against flooding.<\/p><p class=\"e-main\">The text records participants\u2019 reasoning as well as a local-government interlocutor\u2019s position. The author interprets their relationship through recognition and power. We distinguish three levels: the practice\u2019s meaning to participants, social conditions of vulnerability and hydrological processes, how water behaves. Listening to one does not erase the others. A testimony about La Sirena is not turned into a weather forecast, nor are people blamed for experiencing disaster.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s5\">[5]<\/a><\/p><\/section><section id=\"r15-en-b8\"><h2>8. Continuity includes change<\/h2><p class=\"e-main\">David Lagunas Arias&#8217;s 2003 study of Huehuetla and Barrio Aztl\u00e1n questions the picture of an isolated, unchanging community. Life histories and identity analysis address urban relationships and emigrants returning for celebrations. Carlos Guadalupe Heiras Rodr\u00edguez&#8217;s study in Trace 85, 2024, examines appropriations between Eastern Tepehua and Otomi practices through comparative ethnography. Neither supports claiming that tradition remains identical over time or that change means disappearance.<\/p><p class=\"e-main\">Answering the initial question therefore requires precise names and identified relationships. Knowing a celebration includes preparing, accepting commitments, recognising interlocutors and deciding what may be shared. These studies illuminate such dimensions without replacing the voices of people sustaining them today. The next stage must review terms, responsibilities and publication boundaries with a particular community; that review is part of a good account, not a formality a photograph can settle.<\/p><p class=\"r-small e-section-sources\">Sources for this section: <a class=\"research-cite\" href=\"#r15-en-s3\">[3]<\/a> <a class=\"research-cite\" href=\"#r15-en-s6\">[6]<\/a><\/p><\/section><details class=\"research-evidence\" id=\"r15-en-sources\"><summary><span class=\"evidence-kicker\">Open research<\/span><strong>Sources and comparison<\/strong><span class=\"evidence-subtitle\">Open the methods, differences between sources and verifiable references.<\/span><\/summary><div class=\"evidence-content\"><figure class=\"research-matrix\"><div class=\"iict-journal-table\" role=\"region\" tabindex=\"0\" aria-label=\"Claims, evidence and the reach of each finding.\" style=\"--journal-table-min:32rem\"><table><caption>Claims, evidence and the reach of each finding.<\/caption><thead><tr><th scope=\"col\">Question<\/th><th scope=\"col\">Sources and observations<\/th><th scope=\"col\">Comparison and interpretation<\/th><\/tr><\/thead><tbody><tr><th scope=\"row\">One costumbre?<\/th><td data-label=\"Sources and observations\">INPI [1]: four settings; Trejo et al. [4]: ritualhouses and responsibilities at different scales.<\/td><td data-label=\"Comparison and interpretation\">Classification guides without homogenising. Ask about activity, organiser, recipient and locality. Current practitioners still need to review terms.<\/td><\/tr><tr><th scope=\"row\">Mayordom\u00eda equals capitan\u00eda?<\/th><td data-label=\"Sources and observations\">INPI [1]: worship of saints\/other beings versus Carnival.<\/td><td data-label=\"Comparison and interpretation\">A functional distinction, not a hierarchy or identical rule everywhere. Organisers&#8217; records and voices needed on current selection, funding and transmission.<\/td><\/tr><tr><th scope=\"row\">Which Huehuetla and language variety?<\/th><td data-label=\"Sources and observations\">INALI [2]: Southern in Hidalgo\/Pantepec, other varieties in Veracruz; Lagunas [3]\/Castillo [5]: Huehuetla, Hidalgo.<\/td><td data-label=\"Comparison and interpretation\">Language references and field cases are not exclusive ritual maps. Do not confuse Huehuetla, Puebla or generalise to all communities.<\/td><\/tr><tr><th scope=\"row\">Rain request or protection from overflowing?<\/th><td data-label=\"Sources and observations\">INPI [1]: offerings in drought; Castillo [5], pp 8\u201310: flood risk in Huehuetla.<\/td><td data-label=\"Comparison and interpretation\">Purposes and contexts differ without automatic contradiction. Ask today&#8217;s organisers about each case, without publishing intimate sequences or a universal calendar.<\/td><\/tr><tr><th scope=\"row\">Shared symbols, shared interpretation?<\/th><td data-label=\"Sources and observations\">Trejo et al. [4]: interethnic Pantepec encounter after 1999; Heiras [6]: appropriations transform what is received.<\/td><td data-label=\"Comparison and interpretation\">Coordination and influence do not prove identical meaning. Retain voices and attribution, without moving one scene to another place.<\/td><\/tr><tr><th scope=\"row\">Does the ritual physically reduce flooding?<\/th><td data-label=\"Sources and observations\">Castillo [5]: testimony, territorial inequality, 10 interviews and local-government interlocution.<\/td><td data-label=\"Comparison and interpretation\">Qualitative study of meaning and power, not a hydrological trial. Distinguish participants&#8217; accounts, author&#8217;s interpretation and physical processes. No victim-blaming or inferred measured efficacy.<\/td><\/tr><tr><th scope=\"row\">Continuity means immobility?<\/th><td data-label=\"Sources and observations\">Lagunas 2003[3]: life histories, urbanity, returns; Heiras 2024[6]: comparative ethnography of transformations.<\/td><td data-label=\"Comparison and interpretation\">Change and relationships can sustain identity; neither purity nor loss proven. Do not turn older findings into 2026 observations. Current local review pending.<\/td><\/tr><tr><th scope=\"row\">When published, what does the photo show?<\/th><td data-label=\"Sources and observations\">Castillo [5]: portal 1 July 2021\/PDF 15 December 2021, with August testimony; Thelmadatter 2011 photo: Yoed Garc\u00eda G\u00f3mezobject from Huehuetla, exhibited in Mexico City.<\/td><td data-label=\"Comparison and interpretation\">Retain 2021 while distinguishing metadata, no single day imposed. Museum object is not a ceremony or every community&#8217;s uniform. Ritual-photo clearance and human review pending.<\/td><\/tr><\/tbody><\/table><\/div><\/figure><h3>References and reading scope<\/h3><ol class=\"research-sources\"><li id=\"r15-en-s1\"><a href=\"https:\/\/atlas.inpi.gob.mx\/tepehuas-etnografia\/\">INPI \u00b7 Atlas de los Pueblos Ind\u00edgenas de M\u00e9xico. Tepehuas \u2014 Etnograf\u00eda (s.f.; consulta 05\/11\/2026).<\/a><br>Primary indexed sections: location, religion\/worldview, offices and healing. Direct-page retries timed out\/failed; partial access declared. Regional overview, no verified individual author\/field dates; not a community&#8217;s current programme.<\/li><li id=\"r15-en-s2\"><a href=\"https:\/\/www.inali.gob.mx\/sitios\/clin-inali\/html\/v_tepehua.html\">INALI. Cat\u00e1logo de las Lenguas Ind\u00edgenas Nacionales: tepehua (cat\u00e1logo 2008).<\/a><br>Complete table read: Southern (Huehuetla \/ Pantepec), Northern and Western in Veracruz localities. Language classification, not assignment of rituals or exclusive territories.<\/li><li id=\"r15-en-s3\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-06362003000200007&#038;script=sci_arttext\">David Lagunas Arias (2003). Lo tepehua en su diferencia. Etnolog\u00eda en la sierra otom\u00ed-tepehua. Nueva Antropolog\u00eda 19(63).<\/a><br>Introduction, scope in Huehuetla\/Barrio Aztl\u00e1n, life-history, identity, urbanity and festive-return passages read. Received 2001\/accepted 2002\/published 2003; not 2026 observation or statistical sample. Historical population figures not reused as current.<\/li><li id=\"r15-en-s4\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-16592009000200012&#038;script=sci_arttext\">Leopoldo Trejo, Mauricio Gonz\u00e1lez, Carlos Heiras e Israel Lazcarro (2009). Cuando el otro nos comprende: los retos de la interculturalidad ritual. Cuicuilco 16(46), 251\u2013272.<\/a><br>Introduction, El Mix\u00fan\/ritualhouse\/interethnic encounter and equivalence discussion read. Nuevo Jard\u00edn, Pantepec after 1999; not relocated to Huehuetla or presented as current. No ceremonial sequences, unverified casualty figures or intimate instructions reproduced.<\/li><li id=\"r15-en-s5\"><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Oscar Ad\u00e1n Castillo-Oropeza (2021). La ontolog\u00eda ecopol\u00edtica del riesgo en los Tepehuas. Una reflexi\u00f3n sobre el ritual a la Sirena. Gesti\u00f3n y Ambiente 24(2), 96153. DOI 10.15446\/ga.v24n2.96153.<\/a><br>PDFpp 1\u201310 read, including methods (pp 3\u20134), 2021 testimony, risk and conclusions(pp 8\u201310). March\u2013May 2020 visits and 10 later interviews. Portal says 01\/07\/2021; PDF publication 15\/12\/2021, consistent with August 2021 interviews. No inferred single publication day; no hydrological efficacy measured or 2021 administrative claims updated to 2026.<\/li><li id=\"r15-en-s6\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-62862024000100061&#038;script=sci_arttext\">Carlos Guadalupe Heiras Rodr\u00edguez (2024). Aculturaci\u00f3n apropiativa: Chamanismos tepehua y otom\u00ed de la Huasteca sur. Trace 85, 61\u2013108. DOI 10.22134\/trace.85.2024.714.<\/a><br>Objectives, methods and territorial scope read, comparing ethnographies and interlocutors&#8217; memories from almost two decades. Author does not claim new primary archival research.2024 volume\/2025 electronic date. Variants not conflated; no details of substances or restricted cut-outs disseminated.<\/li><\/ol><\/div><section class=\"iict-reading-source\" id=\"iict-reading-r15-en-source\" lang=\"en\"><h4>The river begins upstream<\/h4><p>The testimony is from informant 1 in the study, not our own interview. It documents memory and observation, not hydrological measurement or emergency warnings.<\/p><p><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Castillo-Oropeza \u00b7 Gesti\u00f3n y Ambiente 24(2), p. 7 \u00b7 testimonio de 2021<\/a> \u00b7 <a href=\"#iict-reading-r15-en\">Return to the passage<\/a><\/p><\/section>\n<\/details><p class=\"r-small\"><a href=\"https:\/\/totonacapan.com\/?page_id=1327\">Read further \u00b7 Crafts and knowledge transmission<\/a><\/p><!-- IICT-CITE R15 en --><aside class=\"iict-citation\" id=\"citar-r15-en\" aria-labelledby=\"citar-r15-en-title\"><h2 id=\"citar-r15-en-title\">How to cite this article<\/h2><p class=\"iict-citation-label\">Suggested bibliographic reference<\/p><blockquote class=\"iict-citation-reference\">Instituto Internacional de Cultura del Totonacapan. \u00abTepehua costumbre: who sustains a celebration, and to whom is gratitude for water addressed?\u00bb. <cite>Research notebooks<\/cite>, <strong>R15<\/strong>. The Integral Management Society (IMSV). <a href=\"https:\/\/totonacapan.com\/?page_id=1336#r15-en\">https:\/\/totonacapan.com\/?page_id=1336#r15-en<\/a>.<\/blockquote><p><strong>Internal reference:<\/strong> <a href=\"https:\/\/totonacapan.com\/?page_id=1336#r15-en\">R15<\/a>. For a specific passage, add its section title.<\/p><p><a href=\"https:\/\/totonacapan.com\/?page_id=1225#normas-citacion-en\">The Institute\u2019s citation guidance \u2192<\/a><\/p><\/aside><!-- \/IICT-CITE R15 en --><\/article><\/details><details class=\"research-lang-version\" id=\"r15-fr-version\"><summary>Lire l\u2019article int\u00e9gral en fran\u00e7ais<\/summary><article id=\"r15-fr\" lang=\"fr\"><p class=\"eyebrow\">Recherches sur le Totonacapan \u00b7 Culture et communaut\u00e9s<\/p><h1>Le costumbre tepehua : qui soutient une f\u00eate et \u00e0 qui adresse-t-on sa gratitude pour l&#8217;eau ?<\/h1><p class=\"research-deck\">Les responsabilit\u00e9s, les lieux et les mots comptent. Lire une c\u00e9l\u00e9bration sans r\u00e9duire ses communaut\u00e9s \u00e0 une seule image.<\/p><div class=\"research-abstract\"><h2>L\u2019essentiel<\/h2><p>Costumbre peut d\u00e9signer des relations et des travaux rituels de diff\u00e9rentes \u00e9chelles. Mayordom\u00edas, capitan\u00edas du Carnaval et responsabilit\u00e9s domestiques ne sont pas une fonction interchangeable.<\/p><p>\u00c0 partir de la synth\u00e8se de l&#8217;INPI, cet article confronte des \u00e9tudes de Huehuetla, Hidalgo, et de la Huasteca m\u00e9ridionale. Il examine organisation, eau, \u00e9changes et changement culturel, en pr\u00e9cisant qui d\u00e9crit chaque pratique et depuis quelle localit\u00e9.<\/p><\/div><p class=\"r-small\">Recherche documentaire \u00b7 5 novembre 2026<\/p><section><h2>M\u00e9thode et p\u00e9rim\u00e8tre<\/h2><p>Comparaison de la synth\u00e8se r\u00e9gionale de l\u2019INPI, du catalogue de l\u2019INALI et de quatre recherches de sujets et de dates distincts. Priorit\u00e9 aux lieux, m\u00e9thodes, voix et interpr\u00e9tations. Le terrain appartient aux auteurs cit\u00e9s ; cet article n\u2019est ni une nouvelle ethnographie, une enqu\u00eate de terrain sur la vie communautaire, ni un guide d\u2019ex\u00e9cution rituelle.<\/p><\/section><section id=\"r15-fr-b1\"><h2>1. La f\u00eate commence avant de devenir visible<\/h2><p class=\"e-main\">Lorsqu&#8217;une f\u00eate arrive sur la place, elle semble commencer avec la musique. Pourtant, une part d\u00e9cisive s&#8217;est d\u00e9roul\u00e9e auparavant : quelqu&#8217;un a r\u00e9uni des personnes, cherch\u00e9 les moyens de remplir une responsabilit\u00e9, r\u00e9parti des t\u00e2ches, parl\u00e9 aux familles et pr\u00e9par\u00e9 le n\u00e9cessaire. Dans les communaut\u00e9s tepehuas, le savoir de la f\u00eate se trouve aussi dans ce travail qui entre rarement dans une photographie.<\/p><p class=\"e-main\">L&#8217;article demande comment cette responsabilit\u00e9 se distribue et ce qui se perd lorsqu&#8217;on donne \u00e0 tout le m\u00eame nom. Notre hypoth\u00e8se est que comprendre une f\u00eate exige de suivre accords, travaux et engagements, au-del\u00e0 des objets visibles. La comparaison documentaire permet de poser la question, non de reconstituer une organisation actuelle compl\u00e8te. Aucun capitaine, mayordomo ou responsable domestique n&#8217;a \u00e9t\u00e9 interrog\u00e9 pour cet article : leurs d\u00e9cisions pr\u00e9cises rel\u00e8vent encore d&#8217;une enqu\u00eate locale.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s3\">[3]<\/a><\/p><\/section><section id=\"r15-fr-b2\"><h2>2. Un mot aux domaines multiples<\/h2><p class=\"e-main\">L\u2019Atlas de l\u2019INPI d\u00e9crit les costumbres tepehuas dans diff\u00e9rents domaines : c\u00e9l\u00e9brations collectives, engagements familiaux, cycle de vie et pratiques de soin. Ce ne sont pas des \u00e9l\u00e9ments de catalogue s\u00e9par\u00e9s du quotidien. Leur sens d\u00e9pend des relations entre personnes, communaut\u00e9, territoire et \u00eatres auxquels la pratique s\u2019adresse. Le mot ne doit donc \u00eatre ni traduit automatiquement par folklore ni trait\u00e9 comme le nom d\u2019un seul rituel permanent.<\/p><p class=\"e-main\">L&#8217;Atlas distingue f\u00eates collectives du calendrier, engagements collectifs assum\u00e9s par des groupes domestiques, pratiques du cycle de vie et travaux th\u00e9rapeutiques. Cette classification r\u00e9gionale ouvre une enqu\u00eate ; elle ne d\u00e9crit pas chaque communaut\u00e9 en 2026. Un terme peut concerner des activit\u00e9s dont responsables et destinataires diff\u00e8rent. Nous conservons costumbre comme mot situ\u00e9 et d\u00e9crivons sa fonction dans chaque source, sans lui imposer une traduction universelle.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s4\">[4]<\/a><\/p><\/section><section id=\"r15-fr-b3\"><h2>3. Mayordom\u00eda et capitan\u00eda : des responsabilit\u00e9s distinctes<\/h2><p class=\"e-main\">La m\u00eame source distingue les responsabilit\u00e9s. Les mayordom\u00edas organisent et accompagnent les c\u00e9l\u00e9brations li\u00e9es aux saints patrons, tandis que les capitan\u00edas sont associ\u00e9es au Carnaval. Cette diff\u00e9rence, apparemment petite, est importante pour comprendre qui r\u00e9pond devant qui. Tout appeler mayordom\u00eda effacerait une partie de l&#8217;organisation locale. Un syst\u00e8me d\u00e9crit dans une communaut\u00e9 ne se transpose pas davantage \u00e0 tous les \u00e9tablissements tepehuas.<\/p><p class=\"e-main\">La distinction de l&#8217;INPI ne permet pas de dessiner une hi\u00e9rarchie automatique entre charges. Comprendre leur acceptation, financement ou transmission demanderait des t\u00e9moignages et des documents d&#8217;une f\u00eate identifi\u00e9e. Deux fiches peuvent guider le lecteur : culte des saints et d&#8217;autres \u00eatres d&#8217;un c\u00f4t\u00e9, Carnaval de l&#8217;autre. Elles ne doivent ajouter ni commandement, ni dur\u00e9e, ni conditions absentes de la source, ni transformer le sch\u00e9ma en r\u00e8gle locale.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s1\">[1]<\/a><\/p><\/section><figure class=\"research-visual\"><figcaption>Responsabilit\u00e9s distinctes \u00b7 Sch\u00e9ma de lecture de l\u2019INPI, soumis aux variations locales<\/figcaption><div class=\"f-roles\"><div><span>01<\/span><h3>Mayordom\u00eda<\/h3><p>Culte des saints et d\u2019autres \u00eatres, selon l\u2019Atlas.<\/p><\/div><div><span>02<\/span><h3>Capitan\u00eda<\/h3><p>Responsabilit\u00e9s du Carnaval, selon l\u2019Atlas.<\/p><\/div><\/div><p class=\"r-small\">Ni hi\u00e9rarchie, ni dur\u00e9e des charges, ni organigramme communautaire. Source : INPI, Religion et cosmologie [1]. Composition originale de l\u2019article.<\/p><\/figure><section id=\"r15-fr-b4\"><figure class=\"iict-plate\" id=\"iict-plate-r15-a-fr\" lang=\"fr\" aria-labelledby=\"iict-plate-r15-a-fr-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Carnet illustr\u00e9 \u00b7 I<\/p><h3 id=\"iict-plate-r15-a-fr-title\">Deux responsabilit\u00e9s \u00e0 distinguer<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r15-a-fr-art-title iict-plate-r15-a-fr-art-desc\"><title id=\"iict-plate-r15-a-fr-art-title\">Deux responsabilit\u00e9s \u00e0 distinguer<\/title><desc id=\"iict-plate-r15-a-fr-art-desc\">1. Mayordom\u00eda : f\u00eates li\u00e9es aux saints patrons dans le cas d\u00e9crit. 2. Capitan\u00eda : associ\u00e9e au Carnaval dans la source consult\u00e9e. 3. Communaut\u00e9 et occasion situent les contributions et les responsabilit\u00e9s. Comparaison de domaines de responsabilit\u00e9, sans reconstituer insignes, v\u00eatements ou hi\u00e9rarchies rituelles.<\/desc><defs><pattern id=\"iict-plate-r15-a-fr-grain\" patternUnits=\"userSpaceOnUse\" width=\"17\" height=\"19\"><circle cx=\"2\" cy=\"3\" r=\".6\" fill=\"#a9a384\" opacity=\".15\"\/><circle cx=\"11\" cy=\"14\" r=\".5\" fill=\"#b3a98a\" opacity=\".16\"\/><\/pattern><\/defs><rect width=\"750\" height=\"420\" fill=\"url(#iict-plate-r15-a-fr-grain)\"\/><circle cx=\"204\" cy=\"191\" r=\"114\" fill=\"#e7e8d9\" stroke=\"#a5b18e\" stroke-width=\"1\"\/><circle cx=\"546\" cy=\"191\" r=\"114\" fill=\"#ede0c5\" stroke=\"#baa46e\" stroke-width=\"1\"\/><path d=\"M168 218 Q182 188 182 152 Q204 123 225 151 Q226 185 241 218Z\" fill=\"#c8b67e\" stroke=\"#948052\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M162 220 Q203 245 246 220\" fill=\"none\" stroke=\"#948052\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"204\" cy=\"241\" r=\"10\" fill=\"#b69b61\" stroke=\"#948052\" stroke-width=\"1\"\/><rect x=\"496\" y=\"128\" width=\"101\" height=\"130\" rx=\"7\" fill=\"#f9f2df\" stroke=\"#aa9561\" stroke-width=\"2\"\/><path d=\"M496 164 H597 M519 116 V143 M575 116 V143\" fill=\"none\" stroke=\"#aa9561\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M522 207 Q536 188 550 207 T579 207\" fill=\"none\" stroke=\"#aa9561\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M314 289 Q374 359 434 289\" fill=\"none\" stroke=\"#9aa583\" stroke-width=\"4\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"205\" cy=\"70\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"205\" y=\"78\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"546\" cy=\"70\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"546\" y=\"78\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"375\" cy=\"348\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"375\" y=\"356\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Mayordom\u00eda : f\u00eates li\u00e9es aux saints patrons dans le cas d\u00e9crit.<\/li><li>Capitan\u00eda : associ\u00e9e au Carnaval dans la source consult\u00e9e.<\/li><li>Communaut\u00e9 et occasion situent les contributions et les responsabilit\u00e9s.<\/li><\/ol><figcaption class=\"plate-caption\">Comparaison de domaines de responsabilit\u00e9, sans reconstituer insignes, v\u00eatements ou hi\u00e9rarchies rituelles. \u00b7 Illustration originale de l\u2019Institut \u00b7 <a href=\"#r15-fr-sources\">Sources et confrontation<\/a><\/figcaption><\/figure>\n<h2>4. Huehuetla n&#8217;est pas toute la r\u00e9gion<\/h2><p class=\"e-main\">Les communaut\u00e9s tepehuas se trouvent dans plusieurs \u00c9tats. Huehuetla dans l&#8217;Hidalgo, Pantepec dans le Puebla et les localit\u00e9s du Veracruz ne constituent ni une m\u00eame population ni un d\u00e9cor culturel homog\u00e8ne. Leur \u00e9loignement impose une g\u00e9ographie \u00e9ditoriale pr\u00e9cise : photographier un Carnaval ici ne prouve pas comment il se d\u00e9roule ailleurs ; un mot d&#8217;une variante linguistique n&#8217;explique pas n\u00e9cessairement une autre.<\/p><p class=\"e-main\">Le catalogue de l&#8217;INALI apporte une pr\u00e9cision : il situe le tepehua du sud dans des localit\u00e9s de Huehuetla et de Pantepec et distingue des variantes du nord et de l&#8217;ouest au Veracruz. Cette classification linguistique ne r\u00e9partit pas \u00e0 elle seule rites, identit\u00e9s ou territoires exclusifs. La suite privil\u00e9gie des \u00e9tudes de Huehuetla, Hidalgo ; les autres lieux servent \u00e0 comparer les p\u00e9rim\u00e8tres. Huehuetla, Puebla, est une autre municipalit\u00e9, distincte du lieu de l&#8217;\u00e9tude sur le Pantepec examin\u00e9e ici.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s2\">[2]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s3\">[3]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s4\">[4]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s5\">[5]<\/a><\/p><\/section><figure class=\"research-visual e-photo f-object portrait\"><img decoding=\"async\" src=\"https:\/\/totonacapan.com\/wordpress\/wp-content\/uploads\/2026\/11\/iict-r15-comache-huehuetla-museo-2011.jpg\" width=\"1280\" height=\"1912\" alt=\"Costume Comache avec masque et nombreuses capsules aplaties, pr\u00e9sent\u00e9 sur un mannequin de mus\u00e9e.\" loading=\"lazy\"><figcaption><strong>Une pi\u00e8ce de Huehuetla expos\u00e9e \u00e0 Mexico<\/strong>Traje Comache de Yoed Garc\u00eda G\u00f3mez, Huehuetla, Hidalgo. Photographie de Thelmadatter, 6 ao\u00fbt 2011, dans l\u2019exposition d\u2019artisanat de l\u2019Hidalgo au Museo de Arte Popular de Mexico. Elle documente un objet expos\u00e9, non une c\u00e9r\u00e9monie ou un v\u00eatement universel tepehua. Image compl\u00e8te, affichage r\u00e9duit.<br>Thelmadatter \u00b7 <a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:TrajeComacheYoedMAPHidalgo.JPG\">Wikimedia Commons<\/a> \u00b7 <a href=\"https:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/\">CC BY-SA 3.0<\/a>.<\/figcaption><\/figure><section id=\"r15-fr-b5\"><h2>5. L&#8217;eau participe \u00e0 des relations<\/h2><p class=\"e-main\">Un autre fil documentaire conduit \u00e0 l&#8217;eau. R\u00e9cits et offrandes li\u00e9s \u00e0 La Sirena montrent que rivi\u00e8res, sources et puits ne sont pas toujours con\u00e7us uniquement comme ressources physiques. L&#8217;eau peut participer \u00e0 des relations de respect, de demande et de gratitude. La figure n&#8217;est pas interchangeable avec une d\u00e9esse de l&#8217;eau tir\u00e9e d&#8217;un manuel g\u00e9n\u00e9ral. Il faut conserver son nom et son contexte document\u00e9s et demander, dans chaque localit\u00e9, ce qui peut \u00eatre racont\u00e9 publiquement et ce qui reste sous l&#8217;autorit\u00e9 des praticiens.<\/p><p class=\"e-main\">La fiche de l&#8217;INPI relie des demandes de pluie aux p\u00e9riodes s\u00e8ches. L&#8217;\u00e9tude d&#8217;Oscar Ad\u00e1n Castillo-Oropeza examine plut\u00f4t les relations \u00e0 La Sirena face \u00e0 la crainte d&#8217;une crue du Pantepec \u00e0 Huehuetla. Ces descriptions ne sont pas n\u00e9cessairement incompatibles : probl\u00e8me, lieu et finalit\u00e9 changent. Leur confrontation permet d&#8217;interroger manque et exc\u00e8s d&#8217;eau sans attribuer la m\u00eame demande \u00e0 toutes les pratiques ni publier une s\u00e9quence c\u00e9r\u00e9monielle \u00e0 reproduire.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s1\">[1]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s5\">[5]<\/a><\/p><\/section><section id=\"r15-fr-b6\"><figure class=\"iict-viz viz-water\" id=\"iict-viz-r15-fr\" lang=\"fr\" aria-labelledby=\"iict-viz-r15-fr-title\"><header><div class=\"viz-kicker\"><span>Carnets visuels<\/span><span>R15 \u00b7 01<\/span><\/div><h3 id=\"iict-viz-r15-fr-title\">Demander de l\u2019eau et craindre une crue<\/h3><p>Le sens d\u2019une relation se pr\u00e9cise avec le probl\u00e8me et le lieu.<\/p><\/header><div class=\"viz-art\" style=\"--viz-cols:2\"><div class=\"viz-cell\"><svg class=\"viz-line-art\" viewBox=\"0 0 280 110\" aria-hidden=\"true\" focusable=\"false\"><path d=\"M30 105h220\" fill=\"none\" stroke=\"#c9b77f\" stroke-width=\"1\"\/><g fill=\"none\" stroke=\"currentColor\" stroke-width=\"1.55\"><circle cx=\"140\" cy=\"54\" r=\"27\"\/><path d=\"M140 12V2M140 106V96M98 54H88M192 54h-10M110 24l-8-8M178 92l-8-8M110 84l-8 8M178 16l-8 8\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">01<\/span><h4>Manque d\u2019eau<\/h4><p>La synth\u00e8se r\u00e9gionale de l\u2019INPI relie les demandes de pluie aux p\u00e9riodes s\u00e8ches.<\/p><\/div><div class=\"viz-cell\"><svg class=\"viz-line-art\" viewBox=\"0 0 280 110\" aria-hidden=\"true\" focusable=\"false\"><path d=\"M30 105h220\" fill=\"none\" stroke=\"#c9b77f\" stroke-width=\"1\"\/><g fill=\"none\" stroke=\"currentColor\" stroke-width=\"1.55\"><path d=\"M50 42q30-25 60 0t60 0 60 0M50 62q30-25 60 0t60 0 60 0M50 82q30-25 60 0t60 0 60 0\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">02<\/span><h4>Exc\u00e8s d\u2019eau<\/h4><p>Castillo-Oropeza \u00e9tudie la crainte des d\u00e9bordements du Pantepec \u00e0 Huehuetla, Hidalgo.<\/p><\/div><\/div><figcaption>Des finalit\u00e9s et des \u00e9chelles diff\u00e9rentes ; pas n\u00e9cessairement des descriptions contradictoires.<span class=\"viz-source\">Synth\u00e8se visuelle originale de l\u2019Institut \u00b7 <a href=\"#r15-fr-sources\">Sources et confrontation<\/a><\/span><\/figcaption><\/figure>\n<h2>6. Partager une pratique n&#8217;efface pas les diff\u00e9rences<\/h2><p class=\"e-main\">En 2009, Leopoldo Trejo, Mauricio Gonz\u00e1lez, Carlos Heiras et Israel Lazcarro analysent une rencontre rituelle li\u00e9e \u00e0 Nuevo Jard\u00edn, Pantepec, apr\u00e8s la catastrophe de 1999. Le cas r\u00e9unit des interlocuteurs de plusieurs langues et interroge une coordination qui n\u2019exige pas un sens identique pour chacun. Nous ne d\u00e9pla\u00e7ons pas cette sc\u00e8ne \u00e0 Huehuetla et n\u2019en faisons pas le portrait d\u2019une f\u00eate actuelle. Son apport \u00e0 la mani\u00e8re d\u2019enqu\u00eater consiste \u00e0 demander ce que comprend chaque participant, au-del\u00e0 des symboles communs.<\/p><p class=\"e-main\">Cette approche remet en question la correspondance automatique entre une langue, un territoire et une forme rituelle. La synth\u00e8se r\u00e9gionale de l&#8217;INPI aide \u00e0 identifier des termes ; l&#8217;\u00e9tude d&#8217;une rencontre pr\u00e9cise en examine la n\u00e9gociation et l&#8217;interpr\u00e9tation. Les sources se compl\u00e8tent parce qu&#8217;elles travaillent \u00e0 des \u00e9chelles diff\u00e9rentes. Leur comparaison conserve les organisateurs, les invit\u00e9s et les interpr\u00e9tations des chercheurs, sans transformer le voisinage culturel en identit\u00e9 unique.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s4\">[4]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s6\">[6]<\/a><\/p><\/section><figure class=\"research-matrix\"><div class=\"iict-journal-table\" role=\"region\" tabindex=\"0\" aria-label=\"La localit\u00e9 reste associ\u00e9e \u00e0 la source\" style=\"--journal-table-min:32rem\"><table><caption>La localit\u00e9 reste associ\u00e9e \u00e0 la source<\/caption><thead><tr><th scope=\"col\">Lieu<\/th><th scope=\"col\">Source<\/th><th scope=\"col\">P\u00e9rim\u00e8tre<\/th><\/tr><\/thead><tbody><tr><th scope=\"row\">Huehuetla et Barrio Aztl\u00e1n \u00b7 Hidalgo<\/th><td data-label=\"Source\">Lagunas 2003 ; Castillo-Oropeza 2021<\/td><td data-label=\"P\u00e9rim\u00e8tre\">Cas d\u2019identit\u00e9\/risque, non ensemble r\u00e9gional.<\/td><\/tr><tr><th scope=\"row\">Nuevo Jard\u00edn, Pantepec \u00b7 Puebla<\/th><td data-label=\"Source\">Trejo et al. 2009<\/td><td data-label=\"P\u00e9rim\u00e8tre\">Rencontre pr\u00e9cise, non sc\u00e8ne de Huehuetla.<\/td><\/tr><tr><th scope=\"row\">Localit\u00e9s de trois variantes tepehuas<\/th><td data-label=\"Source\">Catalogue INALI<\/td><td data-label=\"P\u00e9rim\u00e8tre\">R\u00e9f\u00e9rence linguistique, non r\u00e9partition exclusive de c\u00e9r\u00e9monies.<\/td><\/tr><\/tbody><\/table><\/div><\/figure><section id=\"r15-fr-b7\"><aside class=\"iict-reading-addition\" data-kind=\"aside\" id=\"iict-reading-r15-fr\" lang=\"fr\" aria-labelledby=\"iict-reading-r15-fr-title\"><span class=\"reading-kicker\">Une histoire concr\u00e8te<\/span><h3 id=\"iict-reading-r15-fr-title\">La rivi\u00e8re commence en amont<\/h3><p>Un t\u00e9moignage recueilli par Castillo-Oropeza le 23 mars 2021 rappelle que la rivi\u00e8re peut monter \u00e0 cause de l\u2019eau venue d\u2019autres endroits. La personne d\u00e9crit des ruisseaux rejoignant le Pantepec et un courant charriant des troncs. Son r\u00e9cit contient une observation du territoire autant qu\u2019une m\u00e9moire de la peur. <a class=\"reading-ref\" href=\"#iict-reading-r15-fr-source\" aria-label=\"Voir sources et comparaison\">\u2197<\/a><\/p><p>Cette \u00e9coute rapproche deux plans de l\u2019enqu\u00eate : la relation avec la Sir\u00e8ne et la connaissance des parcours de l\u2019eau. Comprendre ce qui se joue demande aussi de situer les maisons, les biens et les possibilit\u00e9s de mise \u00e0 l\u2019abri des personnes vivant pr\u00e8s du cours d\u2019eau.<\/p><p class=\"reading-links\"><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Castillo-Oropeza \u00b7 Gesti\u00f3n y Ambiente 24(2), p. 7 \u00b7 testimonio de 2021<\/a> \u00b7 <a href=\"#r15-fr-sources\">Sources et confrontation<\/a><\/p><\/aside>\n<figure class=\"iict-plate\" id=\"iict-plate-r15-b-fr\" lang=\"fr\" aria-labelledby=\"iict-plate-r15-b-fr-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Carnet illustr\u00e9 \u00b7 II<\/p><h3 id=\"iict-plate-r15-b-fr-title\">Les eaux et ce qu\u2019elles entra\u00eenent viennent d\u2019ailleurs<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r15-b-fr-art-title iict-plate-r15-b-fr-art-desc\"><title id=\"iict-plate-r15-b-fr-art-title\">Les eaux et ce qu\u2019elles entra\u00eenent viennent d\u2019ailleurs<\/title><desc id=\"iict-plate-r15-b-fr-art-desc\">1. Les affluents relient des zones situ\u00e9es en amont. 2. Observer troncs et courants participe \u00e0 la lecture locale de la rivi\u00e8re. 3. L\u2019exp\u00e9rience touche au logement, aux biens et aux possibilit\u00e9s d\u2019abri. Sch\u00e9ma du raisonnement territorial recueilli par Castillo Oropeza ; ce n\u2019est ni une carte du Pantepec ni un mod\u00e8le de crue.<\/desc><defs><pattern id=\"iict-plate-r15-b-fr-grain\" patternUnits=\"userSpaceOnUse\" width=\"17\" height=\"19\"><circle cx=\"2\" cy=\"3\" r=\".6\" fill=\"#a9a384\" opacity=\".15\"\/><circle cx=\"11\" cy=\"14\" r=\".5\" fill=\"#b3a98a\" opacity=\".16\"\/><\/pattern><\/defs><rect width=\"750\" height=\"420\" fill=\"url(#iict-plate-r15-b-fr-grain)\"\/><path d=\"M0 121 L117 49 L195 144 L292 65 L420 157 L525 121 L750 215 V420 H0Z\" fill=\"#dfe2d2\" stroke=\"#a7af96\" stroke-width=\"1\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M114 119 Q187 188 251 219 Q320 250 339 278 Q387 332 649 398\" fill=\"none\" stroke=\"#94b9ba\" stroke-width=\"19\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M318 110 Q361 162 298 216 M507 156 Q464 233 350 282 M36 226 Q151 276 285 246\" fill=\"none\" stroke=\"#94b9ba\" stroke-width=\"9\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M384 319 L435 332 M416 322 L423 330 M402 329 L398 337\" fill=\"none\" stroke=\"#9c8155\" stroke-width=\"6\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><g transform=\"translate(606 264) scale(0.65)\"><path d=\"M-66 -12 L0 -68 L66 -12 L48 -12 L48 55 L-48 55 L-48 -12Z\" fill=\"#e6deca\" stroke=\"#6f7560\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><rect x=\"-12\" y=\"9\" width=\"24\" height=\"46\" rx=\"0\" fill=\"#a5ae91\" stroke=\"#6f7560\" stroke-width=\"2\"\/><rect x=\"-38\" y=\"-4\" width=\"17\" height=\"22\" rx=\"0\" fill=\"#d2d9cb\" stroke=\"#6f7560\" stroke-width=\"2\"\/><rect x=\"23\" y=\"-4\" width=\"17\" height=\"22\" rx=\"0\" fill=\"#d2d9cb\" stroke=\"#6f7560\" stroke-width=\"2\"\/><\/g><g transform=\"translate(135 267) scale(0.44)\"><path d=\"M-12 0 Q-6 -85 -2 -162 L10 -162 Q7 -75 19 0Z\" fill=\"#c9b394\" stroke=\"#6e6a4a\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M1 -105 L-42 -150 M5 -132 L39 -175\" fill=\"none\" stroke=\"#6e6a4a\" stroke-width=\"5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-65 -133 C-115 -143 -98 -206 -47 -208 C-34 -261 37 -267 61 -222 C118 -229 133 -155 82 -135 C45 -104 -27 -109 -65 -133Z\" fill=\"#b4bca0\" stroke=\"#7c8b66\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-78 -170 Q-30 -216 8 -188 M8 -217 Q48 -233 77 -195 M-30 -144 Q20 -174 63 -153\" fill=\"none\" stroke=\"#7c8b66\" stroke-width=\"1.3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><circle cx=\"123\" cy=\"93\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"123\" y=\"101\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"463\" cy=\"344\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"463\" y=\"352\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"641\" cy=\"200\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"641\" y=\"208\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Les affluents relient des zones situ\u00e9es en amont.<\/li><li>Observer troncs et courants participe \u00e0 la lecture locale de la rivi\u00e8re.<\/li><li>L\u2019exp\u00e9rience touche au logement, aux biens et aux possibilit\u00e9s d\u2019abri.<\/li><\/ol><figcaption class=\"plate-caption\">Sch\u00e9ma du raisonnement territorial recueilli par Castillo Oropeza ; ce n\u2019est ni une carte du Pantepec ni un mod\u00e8le de crue. \u00b7 Illustration originale de l\u2019Institut \u00b7 <a href=\"#r15-fr-sources\">Sources et confrontation<\/a><\/figcaption><\/figure>\n<h2>7. Lire le risque en conservant les interlocuteurs<\/h2><p class=\"e-main\">Castillo-Oropeza associe documentation, parcours et observations de mars \u00e0 mai 2020, puis dix entretiens semi-directifs, guid\u00e9s par des th\u00e8mes et ouverts aux r\u00e9ponses, dont des t\u00e9moignages portent la date de 2021. Il \u00e9tudie des quartiers de Huehuetla proches du Pantepec et relie l\u2019exposition aux inondations aux in\u00e9galit\u00e9s et \u00e0 l\u2019occupation historique de l\u2019espace. Il s\u2019agit d\u2019une \u00e9tude qualitative expliquant des exp\u00e9riences dans ce lieu, non d\u2019un recensement des croyances de tous les Tepehuas ou d\u2019une mesure de l\u2019efficacit\u00e9 physique d\u2019un rituel contre les crues.<\/p><p class=\"e-main\">Le texte recueille le raisonnement de participants et celui d\u2019un interlocuteur de l\u2019administration locale ; l\u2019auteur interpr\u00e8te leurs relations en termes de reconnaissance et de pouvoir. Nous distinguons trois plans : le sens de la pratique pour ses participants, les conditions sociales de vuln\u00e9rabilit\u00e9 et les processus hydrologiques, le comportement de l\u2019eau. \u00c9couter l\u2019un n\u2019efface pas les autres. Un t\u00e9moignage sur La Sirena ne devient pas pr\u00e9vision m\u00e9t\u00e9orologique et les habitants ne sont pas rendus responsables d\u2019avoir subi une catastrophe.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s5\">[5]<\/a><\/p><\/section><section id=\"r15-fr-b8\"><h2>8. La continuit\u00e9 comprend aussi les changements<\/h2><p class=\"e-main\">Dans son \u00e9tude de 2003 sur Huehuetla et Barrio Aztl\u00e1n, David Lagunas Arias interroge l&#8217;image d&#8217;une communaut\u00e9 isol\u00e9e et immobile. Histoires de vie et analyse de l&#8217;identit\u00e9 concernent des relations urbaines et les retours d&#8217;\u00e9migrants pendant les f\u00eates. Dans Trace 85, en 2024, Carlos Guadalupe Heiras Rodr\u00edguez examine des appropriations entre pratiques tepehuas orientales et otomies \u00e0 travers l&#8217;ethnographie compar\u00e9e. Aucun de ces travaux ne permet de dire qu&#8217;une tradition est identique dans le temps ou que changer signifie dispara\u00eetre.<\/p><p class=\"e-main\">La r\u00e9ponse \u00e0 la question initiale demande donc des noms pr\u00e9cis et des relations identifi\u00e9es. Conna\u00eetre une f\u00eate comprend sa pr\u00e9paration, les engagements assum\u00e9s, la reconnaissance des interlocuteurs et la d\u00e9cision de ce qui peut \u00eatre partag\u00e9. Les \u00e9tudes \u00e9clairent ces dimensions sans remplacer la voix de ceux qui les soutiennent aujourd&#8217;hui. La prochaine \u00e9tape devra revoir avec une communaut\u00e9 pr\u00e9cise les termes, responsabilit\u00e9s et limites de diffusion : cette r\u00e9vision fait partie de la qualit\u00e9 du r\u00e9cit et ne peut \u00eatre remplac\u00e9e par une photographie.<\/p><p class=\"r-small e-section-sources\">Sources de cette section : <a class=\"research-cite\" href=\"#r15-fr-s3\">[3]<\/a> <a class=\"research-cite\" href=\"#r15-fr-s6\">[6]<\/a><\/p><\/section><details class=\"research-evidence\" id=\"r15-fr-sources\"><summary><span class=\"evidence-kicker\">Recherche ouverte<\/span><strong>Sources et confrontation<\/strong><span class=\"evidence-subtitle\">D\u00e9ployer la m\u00e9thode, les diff\u00e9rences entre sources et les r\u00e9f\u00e9rences v\u00e9rifiables.<\/span><\/summary><div class=\"evidence-content\"><figure class=\"research-matrix\"><div class=\"iict-journal-table\" role=\"region\" tabindex=\"0\" aria-label=\"Affirmations, \u00e9l\u00e9ments probants et port\u00e9e de chaque r\u00e9sultat.\" style=\"--journal-table-min:32rem\"><table><caption>Affirmations, \u00e9l\u00e9ments probants et port\u00e9e de chaque r\u00e9sultat.<\/caption><thead><tr><th scope=\"col\">Question<\/th><th scope=\"col\">Sources et observations<\/th><th scope=\"col\">Confrontation et interpr\u00e9tation<\/th><\/tr><\/thead><tbody><tr><th scope=\"row\">Un seul costumbre ?<\/th><td data-label=\"Sources et observations\">INPI [1] : quatre domaines ; Trejo et al. [4] : maisons du costumbre et responsabilit\u00e9s de diff\u00e9rentes \u00e9chelles.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">Classification sans homog\u00e9n\u00e9isation. Demander activit\u00e9, organisateur, destinataire et lieu. Termes \u00e0 revoir avec les participants actuels.<\/td><\/tr><tr><th scope=\"row\">Mayordom\u00eda \u00e9gale capitan\u00eda ?<\/th><td data-label=\"Sources et observations\">INPI [1] : culte de saints\/autres \u00eatres face au Carnaval.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">Diff\u00e9rence de fonction, non hi\u00e9rarchie ou r\u00e8gle identique partout. Documents et voix des organisateurs n\u00e9cessaires sur choix, financement et transmission actuels.<\/td><\/tr><tr><th scope=\"row\">Quel Huehuetla et quelle variante ?<\/th><td data-label=\"Sources et observations\">INALI [2] : sud en Hidalgo\/Pantepec, autres variantes au Veracruz ; Lagunas [3]\/Castillo [5] : Huehuetla, Hidalgo.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">R\u00e9f\u00e9rences linguistiques et terrains ne sont pas cartes rituelles exclusives. Ni confusion avec Huehuetla, Puebla ni g\u00e9n\u00e9ralisation \u00e0 toutes les communaut\u00e9s.<\/td><\/tr><tr><th scope=\"row\">Demander la pluie ou pr\u00e9venir la crue ?<\/th><td data-label=\"Sources et observations\">INPI [1] : offrandes en s\u00e9cheresse ; Castillo [5], pp 8\u201310 : crues \u00e0 Huehuetla.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">Finalit\u00e9s et contextes diff\u00e9rents, sans contradiction automatique. Consulter les organisateurs actuels, sans publier de s\u00e9quence intime ou calendrier universel.<\/td><\/tr><tr><th scope=\"row\">Symboles partag\u00e9s, sens identique ?<\/th><td data-label=\"Sources et observations\">Trejo et al. [4] : rencontre interethnique \u00e0 Pantepec apr\u00e8s 1999 ; Heiras [6] : appropriations transformatrices.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">Coordination et influence ne prouvent pas identit\u00e9 du sens. Conserver voix et attributions, sans d\u00e9placer une sc\u00e8ne vers un autre lieu.<\/td><\/tr><tr><th scope=\"row\">Le rituel r\u00e9duit-il physiquement la crue ?<\/th><td data-label=\"Sources et observations\">Castillo [5] : t\u00e9moignages, in\u00e9galit\u00e9s, 10 entretiens et interlocuteur administratif.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">\u00c9tude qualitative du sens et du pouvoir, non essai hydrologique. Distinguer participants, interpr\u00e9tation de l&#8217;auteur et processus physiques. Ni culpabilisation des victimes ni efficacit\u00e9 mesur\u00e9e inf\u00e9r\u00e9e.<\/td><\/tr><tr><th scope=\"row\">Continuit\u00e9 signifie immobilit\u00e9 ?<\/th><td data-label=\"Sources et observations\">Lagunas 2003[3] : histoires de vie, urbanit\u00e9, retours ; Heiras 2024[6] : ethnographie compar\u00e9e des transformations.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">Changements et liens peuvent soutenir l&#8217;identit\u00e9, sans prouver puret\u00e9 ou perte. Ne pas actualiser automatiquement en 2026. R\u00e9vision locale actuelle en attente.<\/td><\/tr><tr><th scope=\"row\">Quelle date et que montre la photo ?<\/th><td data-label=\"Sources et observations\">Castillo [5] : portail 1 juillet 2021\/PDF 15 d\u00e9cembre 2021, avec t\u00e9moignages ao\u00fbt ; photo Thelmadatter 2011 : objet Yoed Garc\u00eda G\u00f3mezde Huehuetla, expos\u00e9\u00e0 Mexico.<\/td><td data-label=\"Confrontation et interpr\u00e9tation\">Ann\u00e9e 2021 conserv\u00e9e, m\u00e9tadonn\u00e9es distinctes, sans jour unique impos\u00e9. Objet mus\u00e9al, non c\u00e9r\u00e9monie ou uniforme de tout unpeuple. Droits de photorituelle et r\u00e9vision humaine en attente.<\/td><\/tr><\/tbody><\/table><\/div><\/figure><h3>R\u00e9f\u00e9rences et p\u00e9rim\u00e8tre de lecture<\/h3><ol class=\"research-sources\"><li id=\"r15-fr-s1\"><a href=\"https:\/\/atlas.inpi.gob.mx\/tepehuas-etnografia\/\">INPI \u00b7 Atlas de los Pueblos Ind\u00edgenas de M\u00e9xico. Tepehuas \u2014 Etnograf\u00eda (s.f.; consulta 05\/11\/2026).<\/a><br>Rubriques primaires index\u00e9es : localisation, religion\/cosmologie, charges et soin. \u00c9checs\/expiration des acc\u00e8s directs ; lecture partielle d\u00e9clar\u00e9e. Synth\u00e8se r\u00e9gionale, auteur individuel\/dates d&#8217;enqu\u00eate non v\u00e9rifi\u00e9s ; non programme actuel d&#8217;une communaut\u00e9.<\/li><li id=\"r15-fr-s2\"><a href=\"https:\/\/www.inali.gob.mx\/sitios\/clin-inali\/html\/v_tepehua.html\">INALI. Cat\u00e1logo de las Lenguas Ind\u00edgenas Nacionales: tepehua (cat\u00e1logo 2008).<\/a><br>Table int\u00e9grale lue : sud (Huehuetla \/ Pantepec), nord et ouest dans deslocalit\u00e9s du Veracruz. Classification linguistique, non attribution de rites ou territoires exclusifs.<\/li><li id=\"r15-fr-s3\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-06362003000200007&#038;script=sci_arttext\">David Lagunas Arias (2003). Lo tepehua en su diferencia. Etnolog\u00eda en la sierra otom\u00ed-tepehua. Nueva Antropolog\u00eda 19(63).<\/a><br>Introduction, p\u00e9rim\u00e8tre Huehuetla\/Barrio Aztl\u00e1n et passages sur histoires de vie, identit\u00e9, urbanit\u00e9 et retours festifs lus. Re\u00e7u 2001\/accept\u00e9 2002\/publi\u00e9 2003 ; ni observation 2026 ni \u00e9chantillon statistique. Chiffres anciens non pr\u00e9sent\u00e9s comme actuels.<\/li><li id=\"r15-fr-s4\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-16592009000200012&#038;script=sci_arttext\">Leopoldo Trejo, Mauricio Gonz\u00e1lez, Carlos Heiras e Israel Lazcarro (2009). Cuando el otro nos comprende: los retos de la interculturalidad ritual. Cuicuilco 16(46), 251\u2013272.<\/a><br>Introduction, El Mix\u00fan\/maisondu costumbre\/rencontre interethnique et discussion des \u00e9quivalences lus. Cas Nuevo Jard\u00edn, Pantepec apr\u00e8s 1999 ; non d\u00e9plac\u00e9 \u00e0 Huehuetla ou pr\u00e9sent\u00e9 comme actuel. Aucune s\u00e9quence c\u00e9r\u00e9monielle ni donn\u00e9e de victimes non v\u00e9rifi\u00e9e reproduite.<\/li><li id=\"r15-fr-s5\"><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Oscar Ad\u00e1n Castillo-Oropeza (2021). La ontolog\u00eda ecopol\u00edtica del riesgo en los Tepehuas. Una reflexi\u00f3n sobre el ritual a la Sirena. Gesti\u00f3n y Ambiente 24(2), 96153. DOI 10.15446\/ga.v24n2.96153.<\/a><br>PDFpp 1\u201310 lues, dontm\u00e9thode (pp 3\u20134), t\u00e9moignages 2021, risque etconclusions(pp 8\u201310). Parcoursmars\u2013mai 2020 et 10 entretiens ult\u00e9rieurs. Portail 01\/07\/2021 ; PDF publication 15\/12\/2021, compatible avec entretiens ao\u00fbt 2021. Aucune date unique impos\u00e9e, efficacit\u00e9 hydrologique mesur\u00e9e ou actualisation des affirmations administratives 2021 vers 2026.<\/li><li id=\"r15-fr-s6\"><a href=\"https:\/\/www.scielo.org.mx\/scielo.php?pid=S0185-62862024000100061&#038;script=sci_arttext\">Carlos Guadalupe Heiras Rodr\u00edguez (2024). Aculturaci\u00f3n apropiativa: Chamanismos tepehua y otom\u00ed de la Huasteca sur. Trace 85, 61\u2013108. DOI 10.22134\/trace.85.2024.714.<\/a><br>Objectifs, m\u00e9thode et p\u00e9rim\u00e8tre territorial lus, comparaison d&#8217;ethnographies et m\u00e9moire d&#8217;interlocuteurs sur pr\u00e8s de deux d\u00e9cennies. L&#8217;auteur ne revendique pas de recherche archivistique primaire nouvelle. Volume 2024\/date \u00e9lectronique 2025. Variantes non fusionn\u00e9es ; aucun d\u00e9tail de substances ou d\u00e9coupages r\u00e9serv\u00e9s diffus\u00e9.<\/li><\/ol><\/div><section class=\"iict-reading-source\" id=\"iict-reading-r15-fr-source\" lang=\"fr\"><h4>La rivi\u00e8re commence en amont<\/h4><p>Le t\u00e9moignage vient de l\u2019informateur 1 de l\u2019\u00e9tude, pas d\u2019un entretien men\u00e9 ici. Il documente m\u00e9moire et observation, sans remplacer mesures hydrologiques ou alertes.<\/p><p><a href=\"https:\/\/revistas.unal.edu.co\/index.php\/gestion\/article\/download\/96153\/82185\/558541\">Castillo-Oropeza \u00b7 Gesti\u00f3n y Ambiente 24(2), p. 7 \u00b7 testimonio de 2021<\/a> \u00b7 <a href=\"#iict-reading-r15-fr\">Revenir au passage<\/a><\/p><\/section>\n<\/details><p class=\"r-small\"><a href=\"https:\/\/totonacapan.com\/?page_id=1327\">Poursuivre la lecture \u00b7 M\u00e9tiers et transmission des savoirs<\/a><\/p><!-- IICT-CITE R15 fr --><aside class=\"iict-citation\" id=\"citar-r15-fr\" aria-labelledby=\"citar-r15-fr-title\"><h2 id=\"citar-r15-fr-title\">Comment citer cet article<\/h2><p class=\"iict-citation-label\">R\u00e9f\u00e9rence bibliographique propos\u00e9e<\/p><blockquote class=\"iict-citation-reference\">Instituto Internacional de Cultura del Totonacapan. \u00abLe costumbre tepehua : qui soutient une f\u00eate et \u00e0 qui adresse-t-on sa gratitude pour l&#8217;eau ?\u00bb. <cite>Cahiers de recherche<\/cite>, <strong>R15<\/strong>. The Integral Management Society (IMSV). <a href=\"https:\/\/totonacapan.com\/?page_id=1336#r15-fr\">https:\/\/totonacapan.com\/?page_id=1336#r15-fr<\/a>.<\/blockquote><p><strong>R\u00e9f\u00e9rence interne:<\/strong> <a href=\"https:\/\/totonacapan.com\/?page_id=1336#r15-fr\">R15<\/a>. Pour un passage pr\u00e9cis, ajoutez le titre de sa section.<\/p><p><a href=\"https:\/\/totonacapan.com\/?page_id=1225#normas-citacion-fr\">R\u00e8gles de citation de l\u2019Institut \u2192<\/a><\/p><\/aside><!-- \/IICT-CITE R15 fr --><\/article><\/details><\/div><script>(function(){function o(){var t=document.getElementById(decodeURIComponent(location.hash.slice(1)));if(!t)return;var p=t;while(p){if(p.tagName===\"DETAILS\")p.open=true;p=p.parentElement;}requestAnimationFrame(function(){t.scrollIntoView({block:\"start\"});});}addEventListener(\"hashchange\",o);o();})();<\/script>\n","protected":false},"excerpt":{"rendered":"<p>\u2190 \u00cdndice de investigaciones\u2190 Research index\u2190 Index des recherches Espa\u00f1olEnglish \u00b7 full articleFran\u00e7ais \u00b7 article int\u00e9gral Investigaciones del Totonacapan \u00b7 Cultura y comunidades El costumbre tepehua: qui\u00e9n sostiene una fiesta y a qui\u00e9n se agradece el agua Las responsabilidades, los lugares y las palabras importan. Leer una celebraci\u00f3n sin convertir a sus comunidades en una [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":1225,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-1336","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages\/1336","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1336"}],"version-history":[{"count":12,"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages\/1336\/revisions"}],"predecessor-version":[{"id":1659,"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages\/1336\/revisions\/1659"}],"up":[{"embeddable":true,"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages\/1225"}],"wp:attachment":[{"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1336"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}