{"id":1348,"date":"2026-11-05T19:00:14","date_gmt":"2026-11-05T19:00:14","guid":{"rendered":"https:\/\/totonacapan.com\/?page_id=1348"},"modified":"2026-11-06T08:42:35","modified_gmt":"2026-11-06T08:42:35","slug":"cuando-la-milpa-entra-en-el-calendario-santa-cruz-y-mayordomia-nahua","status":"publish","type":"page","link":"https:\/\/totonacapan.com\/totonacapan\/investigaciones-del-totonacapan\/cuando-la-milpa-entra-en-el-calendario-santa-cruz-y-mayordomia-nahua\/","title":{"rendered":"Cuando la milpa entra en el calendario: Santa Cruz y mayordom\u00eda nahua"},"content":{"rendered":"<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 .plate-top{padding:1.8rem 2rem 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article .research-hypotheses h3{font-size:1.17rem!important}#research-r16-release.iict-journal article .research-hypotheses p{font-size:1rem!important}}\n\n\/* IICT VISUALES FINAL 20261106 *\/\n#research-r16-release.iict-journal article .iict-journal-table thead{display:table-header-group!important;position:static!important;inset:auto!important;width:auto!important;height:auto!important;overflow:visible!important;clip:auto!important;clip-path:none!important;visibility:visible!important;opacity:1!important}\n#research-r16-release.iict-journal article .iict-journal-table table caption{position:sticky!important;left:0!important;width:min(42rem,calc(100vw - 5rem))!important;max-width:100%!important;white-space:normal!important;overflow-wrap:break-word!important;hyphens:auto!important}\n@media(max-width:700px){#research-r16-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=\"langnav\" aria-label=\"Idioma \/ Language \/ Langue\"><a href=\"#r16-es\">Espa\u00f1ol<\/a><a href=\"#r16-en\">English \u00b7 full article<\/a><a href=\"#r16-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 Georgia,serif!important;color:#264b61!important;text-align:left!important;letter-spacing:0!important}.iict-citation p,.iict-citation blockquote{display:block!important;margin:0 0 1rem!important;padding:0!important;border:0!important;background:none!important;text-align:left!important;text-indent:0!important;letter-spacing:normal!important;hyphens:none!important}.iict-citation p{font:400 .93rem\/1.7 var(--sans,system-ui,sans-serif)!important}.iict-citation blockquote{font:400 1.08rem\/1.8 Georgia,serif!important;overflow-wrap:anywhere!important}.iict-citation a{display:inline!important;overflow-wrap:anywhere!important;color:#264b61!important}.iict-citation .iict-citation-label{font:400 .72rem\/1.6 var(--sans,system-ui,sans-serif)!important;letter-spacing:.08em!important;text-transform:uppercase!important;color:#596b58!important}.iict-citation-policy li{margin-block:.7rem!important;font:400 1rem\/1.75 Georgia,serif!important}.iict-citation-policy 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=\"r16-es\" lang=\"es\"><header class=\"hero\"><div class=\"kicker\">R16 \u00b7 Tierra, agua y trabajo compartido<\/div><h1>Cuando la milpa entra en el calendario<\/h1><p class=\"subtitle\">Santa Cruz y mayordom\u00eda nahua<\/p><div class=\"date\">Revisi\u00f3n documental \u00b7 5 de noviembre de 2026<\/div><\/header><div class=\"abstract\"><div class=\"eyebrow\">En pocas palabras<\/div><p>\u00bfC\u00f3mo se encuentran el tiempo de la milpa y el tiempo de la fiesta? Esta investigaci\u00f3n documental compara una s\u00edntesis regional sobre los nahuas de Puebla con estudios de Pahuatl\u00e1n y Cuetzalan. Sigue lo que permiten conocer sobre agua, comida y cooperaci\u00f3n. Compartir una fecha no significa que todas las comunidades celebren de la misma manera, ni vuelve id\u00e9nticos el calendario agr\u00edcola y el festivo.<\/p><\/div><details class=\"iict-journal-toc\"><summary>En este art\u00edculo<\/summary><nav class=\"toc\" aria-label=\"En este art\u00edculo\"><div class=\"eyebrow\">En este art\u00edculo<\/div><a href=\"#r16-es-section-0\">El tiempo que se trabaja<\/a><a href=\"#r16-es-section-1\">Tres ritmos que se encuentran<\/a><a href=\"#r16-es-section-2\">Pahuatl\u00e1n y Tzinacapan: dos lugares, dos alcances<\/a><a href=\"#r16-es-section-3\">La comida permite ver relaciones<\/a><a href=\"#r16-es-section-4\">Continuar no significa permanecer igual<\/a><a href=\"#r16-es-section-5\">Lo que merece una cr\u00f3nica<\/a><a href=\"#r16-es-sources\">Fuentes y contraste<\/a><\/nav><\/details><section class=\"prose\" id=\"r16-es-section-0\"><h2>El tiempo que se trabaja<\/h2><p>Una milpa no es \u00fanicamente el lugar donde crece el ma\u00edz. Requiere decidir cu\u00e1ndo preparar el suelo, sembrar, limpiar y esperar; esas decisiones se viven dentro de relaciones familiares y comunales. En distintas poblaciones nahuas de la Sierra Norte de Puebla, determinadas celebraciones religiosas y agr\u00edcolas acompa\u00f1an esos ritmos. Decirlo as\u00ed no quiere decir que todas celebren lo mismo ni que la fecha del calendario tenga un significado \u00fanico.<\/p><\/section><figure class=\"visual\"><h3>Una fecha, tres preguntas<\/h3><div class=\"clocks\"><div class=\"clock\"><span class=\"number\">01<\/span><b>Cultivo<\/b><p>\u00bfQu\u00e9 necesita la parcela esta temporada?<\/p><\/div><div class=\"clock\"><span class=\"number\">02<\/span><b>Celebraci\u00f3n<\/b><p>\u00bfQu\u00e9 obligaciones se\u00f1ala el calendario?<\/p><\/div><div class=\"clock\"><span class=\"number\">03<\/span><b>Cooperaci\u00f3n<\/b><p>\u00bfC\u00f3mo se distribuyen aportes y decisiones?<\/p><\/div><\/div><figcaption>Esquema de lectura elaborado para el art\u00edculo. Relaciona preguntas; no representa un calendario agr\u00edcola universal ni una secuencia ceremonial.<\/figcaption><\/figure><section class=\"prose\" id=\"r16-es-section-1\"><h2>Tres ritmos que se encuentran<\/h2><p>El Atlas del INPI registra, en su descripci\u00f3n de nahuas de Puebla, la importancia de las mayordom\u00edas y de fiestas vinculadas a la Santa Cruz, entre otras celebraciones relacionadas con la vida del campo. Una fecha puede reunir referencias cristianas, memoria local y obligaciones agrarias que se han transformado con los siglos. Explicar esa coexistencia requiere escuchar c\u00f3mo la nombra la propia comunidad y evitar dos atajos: atribuir a todos una ceremonia id\u00e9ntica o presentar las pr\u00e1cticas como supervivencias inm\u00f3viles de un pasado puro.<sup class=\"cite\"><a href=\"#r16-es-ref-1\">[1]<\/a><\/sup><\/p><p>La persona al frente de la fiesta es solo una parte de la mayordom\u00eda. Hay tambi\u00e9n contribuciones, acuerdos, transporte, cocina, preparaci\u00f3n de espacios y responsabilidades que se transmiten. Los estudios del INAH sobre fiestas nahuas siguen la comida que circula y la reciprocidad: las relaciones de ofrecer, recibir y corresponder. Dar alimento atiende una necesidad material y, a la vez, forma parte del trabajo, la gratitud y el reconocimiento entre personas. Es una observaci\u00f3n regional que no se convierte en regla para todos los pueblos.<sup class=\"cite\"><a href=\"#r16-es-ref-2\">[2]<\/a><\/sup><\/p><p>Conviene separar tres ritmos antes de reunirlos. El cultivo exige atender al suelo y a las condiciones de cada temporada. La celebraci\u00f3n sit\u00faa responsabilidades en determinadas fechas. La cooperaci\u00f3n organiza qui\u00e9n aporta tiempo, alimentos, dinero o conocimientos. Estos planos pueden sostenerse entre s\u00ed, pero ninguno demuestra por s\u00ed solo los otros dos. Una procesi\u00f3n no informa cu\u00e1nta agua recibi\u00f3 una parcela; el costo de una fiesta tampoco revela c\u00f3mo se reparti\u00f3 entre las familias.<\/p><p>La mayordom\u00eda se entiende mejor si se sigue el recorrido de una responsabilidad. Hay una tarea que asumir, personas que colaboran y compromisos que contin\u00faan cuando termina la celebraci\u00f3n. Para estudiarla no basta contar asistentes: interesa saber c\u00f3mo se acuerda una contribuci\u00f3n, qu\u00e9 sucede si alguien no puede aportar y qui\u00e9n participa en las decisiones. Son preguntas de esta lectura comparada, no resultados de una encuesta realizada por el Instituto.<\/p><\/section><figure class=\"visual\"><h3>Comparar sin cambiar de lugar<\/h3><div class=\"places\"><div class=\"place\"><b>Pahuatl\u00e1n \u00b7 Atla<\/b><p>Santa Cruz y manantiales<\/p><small>Acosta M\u00e1rquez \u00b7 2010<\/small><\/div><div class=\"place\"><b>Cuetzalan \u00b7 San Miguel Tzinacapan<\/b><p>Comida ceremonial y danza comunitaria<\/p><small>Mill\u00e1n \u00b7 2010 \/ Hoyos Rivera \u00b7 2026<\/small><\/div><\/div><figcaption>Dos \u00e1mbitos documentales de comparaci\u00f3n. No es un mapa ni delimita el Totonacapan.<\/figcaption><\/figure><section class=\"prose\" id=\"r16-es-section-2\"><figure class=\"iict-plate\" id=\"iict-plate-r16-a-es\" lang=\"es\" aria-labelledby=\"iict-plate-r16-a-es-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Cuaderno ilustrado \u00b7 I<\/p><h3 id=\"iict-plate-r16-a-es-title\">Tres tiempos se encuentran sin volverse uno<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r16-a-es-art-title iict-plate-r16-a-es-art-desc\"><title id=\"iict-plate-r16-a-es-art-title\">Tres tiempos se encuentran sin volverse uno<\/title><desc id=\"iict-plate-r16-a-es-art-desc\">1. Cultivo: atender suelo, plantas y condiciones de temporada. 2. Celebraci\u00f3n: situar fechas y responsabilidades. 3. Cooperaci\u00f3n: acordar aportaciones de tiempo, comida o conocimientos. 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fill=\"#a0ac7f\" stroke=\"#61764d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-7 -4 Q-39 -66 -62 -130 M6 -6 Q28 -80 53 -151\" fill=\"none\" stroke=\"#61764d\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><rect x=\"455\" y=\"130\" width=\"84\" height=\"98\" rx=\"4\" fill=\"#f5edda\" stroke=\"#a79563\" stroke-width=\"2\"\/><line x1=\"455\" y1=\"155\" x2=\"539\" y2=\"155\" stroke=\"#a79563\" stroke-width=\"2\" \/><path d=\"M341 285 Q375 258 410 285 M341 304 Q375 277 410 304 M341 323 Q375 296 410 323\" fill=\"none\" stroke=\"#78988b\" stroke-width=\"5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"237\" cy=\"69\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"237\" y=\"77\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"497\" cy=\"69\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"497\" y=\"77\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"375\" cy=\"390\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"375\" y=\"398\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Cultivo: atender suelo, plantas y condiciones de temporada.<\/li><li>Celebraci\u00f3n: situar fechas y responsabilidades.<\/li><li>Cooperaci\u00f3n: acordar aportaciones de tiempo, comida o conocimientos.<\/li><\/ol><figcaption class=\"plate-caption\">Ruedas conceptuales sin equivalencias de duraci\u00f3n: una fecha festiva no mide la lluvia ni el trabajo agr\u00edcola. \u00b7 Ilustraci\u00f3n original del Instituto \u00b7 <a href=\"#r16-es-sources\">Fuentes y contraste<\/a><\/figcaption><\/figure>\n<h2>Pahuatl\u00e1n y Tzinacapan: dos lugares, dos alcances<\/h2><p>En San Miguel Tzinacapan, comunidad de Cuetzalan, las investigaciones recientes sobre organizaci\u00f3n festiva permiten una futura aproximaci\u00f3n m\u00e1s localizada. Para esta serie interesa pasar del enunciado \u00abhay fiestas tradicionales\u00bb a preguntas verificables: \u00bfqui\u00e9nes preparan la celebraci\u00f3n?, \u00bfqu\u00e9 tareas se comparten?, \u00bfqu\u00e9 se transmite entre generaciones?, \u00bfqu\u00e9 parte del proceso se asocia al cultivo y cu\u00e1l al santo?, \u00bfc\u00f3mo han cambiado las responsabilidades? Solo entonces se podr\u00e1 escribir una escena concreta que no sea una ilustraci\u00f3n decorativa.<sup class=\"cite\"><a href=\"#r16-es-ref-4\">[4]<\/a><\/sup><\/p><p>Para la Santa Cruz contamos con un caso diferente y m\u00e1s localizado. Eliana Acosta M\u00e1rquez estudia la Fiesta de los Manantiales entre los nahuas de Pahuatl\u00e1n, con atenci\u00f3n a Atla. Su art\u00edculo de 2010 procede de investigaci\u00f3n iniciada en 2005 y sit\u00faa el 3 de mayo dentro de relaciones con el agua y de transformaciones religiosas y pol\u00edticas. Ese caso permite formular una pregunta precisa: \u00bfc\u00f3mo contin\u00faa una celebraci\u00f3n cuando sus participantes no entienden del mismo modo lo que hacen?<sup class=\"cite\"><a href=\"#r16-es-ref-3\">[3]<\/a><\/sup><\/p><p>No trasladamos esa escena a San Miguel Tzinacapan. El estudio de Hoyos Rivera, publicado en 2026, anuncia trabajo realizado entre 2020 y 2025 y aborda la danza como instituci\u00f3n social y comunitaria. Su resumen sirve para reconocer una l\u00ednea de investigaci\u00f3n situada; no prueba por s\u00ed solo c\u00f3mo se celebr\u00f3 all\u00ed la Santa Cruz. Pahuatl\u00e1n y Cuetzalan pertenecen a una regi\u00f3n serrana amplia, pero no son nombres intercambiables ni dos muestras de una ceremonia \u00fanica.<sup class=\"cite\"><a href=\"#r16-es-ref-4\">[4]<\/a><\/sup><\/p><p>Comparar los lugares tambi\u00e9n cambia las preguntas. Una s\u00edntesis regional permite ver conexiones; una etnograf\u00eda, estudiar c\u00f3mo se negocia y en qu\u00e9 se discrepa. Usar solo la s\u00edntesis puede hacer que todas las comunidades parezcan iguales. Tomar un \u00fanico caso local como medida de la regi\u00f3n produce el mismo efecto. Para saber qu\u00e9 demuestra una fuente importa siempre qu\u00e9 extensi\u00f3n y qu\u00e9 personas estudia: esa es su escala.<\/p><\/section><figure class=\"photo\"><img decoding=\"async\" src=\"https:\/\/totonacapan.com\/wordpress\/wp-content\/uploads\/2026\/11\/iict-r16-milpa-rinconada-2010.jpg\" alt=\"Milpa verde en Rinconada, municipio de Chignahuapan, Puebla.\" width=\"2048\" height=\"1536\" loading=\"lazy\"><figcaption>Rinconada, Chignahuapan, Puebla \u00b7 3 de agosto de 2010, seg\u00fan los metadatos de la fotograf\u00eda \u00b7 marvin_alacar \/ Wikimedia Commons \u00b7 CC BY-SA 3.0. Imagen \u00edntegra, ajustada al ancho. Contexto agr\u00edcola de otra localidad serrana; no documenta una fiesta de Atla ni de Tzinacapan.<span class=\"figlinks\"><a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Milpa_en_Rinconada._Chignahuapan,_Pue._-_panoramio.jpg\">Ficha de la fotograf\u00eda<\/a> \u00b7 <a href=\"https:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/\">CC BY-SA 3.0<\/a><\/span><\/figcaption><\/figure><section class=\"prose\" id=\"r16-es-section-3\"><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 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.viz-art{border:0;gap:0}#main figure.iict-viz:is(.viz-network,.viz-coordinates,.viz-cycle) .viz-cell{border:1px solid #cfc3a9;margin-bottom:12px!important}#main figure.iict-viz.viz-flow .viz-cell:not(:last-child)::after{content:'\u2193';top:auto;bottom:-15px;right:50%;font-size:20px}#main figure.iict-viz.viz-timeline .viz-art{border-top:0;border-left:1px solid #ad9453;padding:0 0 0 20px;gap:24px}#main figure.iict-viz.viz-timeline .viz-cell::before{top:8px;left:-25px}#main figure.iict-viz.viz-layers .viz-cell{padding:.9rem .6rem!important;grid-template-columns:27px 1fr;column-gap:8px}#main figure.iict-viz.viz-layers .viz-art{gap:0}#main figure.iict-viz:is(.viz-water,.viz-duet) .viz-cell{padding:1rem!important}#main figure.iict-viz.viz-triptych .viz-cell{display:grid;grid-template-columns:65px 1fr;column-gap:14px}#main figure.iict-viz.viz-triptych .viz-cell svg{grid-row:1\/4;height:65px!important;margin:0!important}#main figure.iict-viz.viz-triptych .viz-number{display:none}}\n@media 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-network\" id=\"iict-viz-r16-es\" lang=\"es\" aria-labelledby=\"iict-viz-r16-es-title\"><header><div class=\"viz-kicker\"><span>Cuadernos visuales<\/span><span>R16 \u00b7 01<\/span><\/div><h3 id=\"iict-viz-r16-es-title\">Compartir el trabajo, comprender la organizaci\u00f3n<\/h3><p>La cooperaci\u00f3n se comprende mejor cuando las responsabilidades se distinguen.<\/p><\/header><div class=\"viz-art\" style=\"--viz-cols:3\"><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\"><ellipse cx=\"128\" cy=\"34\" rx=\"41\" ry=\"15\"\/><path d=\"M87 34v18q41 30 82 0V34M87 50v18q41 30 82 0M110 76v13q41 25 82-2V65M169 50q25 2 23 15-9 18-48 13\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">01<\/span><h4>Contribuir<\/h4><p>\u00bfQu\u00e9 recursos y compromisos aporta cada participante?<\/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\"><circle cx=\"140\" cy=\"31\" r=\"13\"\/><path d=\"M115 84V65q0-17 25-17t25 17v19M95 42a10 10 0 1 1 0-20M185 42a10 10 0 1 0 0-20M77 87V65q0-17 25-17M203 87V65q0-17-25-17M111 95h58\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">02<\/span><h4>Preparar<\/h4><p>\u00bfQui\u00e9n organiza el trabajo y c\u00f3mo se aprende a hacerlo?<\/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=\"M71 48h138q-6 45-69 45T71 48zM62 46h156M108 25q-10-10 2-19M140 25q-10-10 2-19M172 25q-10-10 2-19M115 99h50\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">03<\/span><h4>Compartir<\/h4><p>\u00bfC\u00f3mo circulan alimento, ayuda y reconocimiento?<\/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=\"M80 22h120v56h-67l-24 20V78H80zM98 42h84M98 57h62\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">04<\/span><h4>Decidir<\/h4><p>\u00bfQui\u00e9n puede acordar, interpretar y transformar las responsabilidades?<\/p><\/div><\/div><figcaption>Preguntas para comparar las investigaciones situadas; participar y decidir no son sin\u00f3nimos.<span class=\"viz-source\">S\u00edntesis visual original del Instituto \u00b7 <a href=\"#r16-es-sources\">Fuentes y contraste<\/a><\/span><\/figcaption><\/figure>\n<h2>La comida permite ver relaciones<\/h2><p>En el trabajo de Mill\u00e1n, los alimentos se estudian por los v\u00ednculos que establecen: ofrecer, recibir y corresponder importan tanto como preparar una comida. El art\u00edculo re\u00fane ejemplos del ciclo de vida y referencias etnogr\u00e1ficas de distintos momentos. Su utilidad aqu\u00ed consiste en abrir una pregunta social sobre la circulaci\u00f3n del alimento; no en suministrar un men\u00fa ceremonial v\u00e1lido para toda la Sierra Norte.<sup class=\"cite\"><a href=\"#r16-es-ref-2\">[2]<\/a><\/sup><\/p><p>Una fotograf\u00eda de una mesa puede mostrar recipientes y comensales. Rara vez muestra qui\u00e9n consigui\u00f3 los ingredientes, cu\u00e1nto tiempo exigi\u00f3 cocinarlos o qu\u00e9 compromiso expresa aceptarlos. Seguir esas tareas vuelve visible la celebraci\u00f3n como trabajo compartido. Tambi\u00e9n evita reducir la cocina a acompa\u00f1amiento pintoresco de un acto que ocurre en otro lugar.<\/p><p>Ayudar m\u00e1s, \u00bfpermite decidir m\u00e1s? El resumen de Rodr\u00edguez Blanco sobre los cargos de Cuetzalan plantea si la mayor participaci\u00f3n femenina transforma las relaciones de g\u00e9nero o mantiene subordinaciones de una manera nueva. Aqu\u00ed esa pregunta sirve para contrastar interpretaciones. No le atribuimos una respuesta general ni usamos sus categor\u00edas para describir c\u00f3mo vive hoy cada comunidad.<sup class=\"cite\"><a href=\"#r16-es-ref-5\">[5]<\/a><\/sup><\/p><\/section><section class=\"prose\" id=\"r16-es-section-4\"><section class=\"iict-reading-addition\" data-kind=\"inline\" id=\"iict-reading-r16-es\" lang=\"es\" aria-labelledby=\"iict-reading-r16-es-title\"><h3 id=\"iict-reading-r16-es-title\">Una frase que re\u00fane agua y responsabilidad<\/h3><p>\u00abEl agua no se fabrica\u00bb: Acosta M\u00e1rquez recoge esta formulaci\u00f3n al explicar una idea compartida por interlocutores de Atla cuyas interpretaciones religiosas difieren. En la p\u00e1gina 12 de su estudio, el agua aparece como un don recibido dentro de una relaci\u00f3n de solicitud e intercambio. <a class=\"reading-ref\" href=\"#iict-reading-r16-es-source\" aria-label=\"Ver fuentes y contraste\">\u2197<\/a><\/p><p>La frase permite comprender por qu\u00e9 un manantial re\u00fane algo m\u00e1s que un caudal. All\u00ed se encuentran abastecimiento, trabajo, memoria y responsabilidades. Seguir esa relaci\u00f3n vuelve m\u00e1s legible la continuidad de una fiesta incluso cuando cambian sus dirigentes o las explicaciones que dan sus participantes.<\/p><p class=\"reading-links\"><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez \u00b7 Estudios Mesoamericanos 9, 2010, p. 12<\/a> \u00b7 <a href=\"#r16-es-sources\">Fuentes y contraste<\/a><\/p><\/section>\n<figure class=\"iict-plate\" id=\"iict-plate-r16-b-es\" lang=\"es\" aria-labelledby=\"iict-plate-r16-b-es-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Cuaderno ilustrado \u00b7 II<\/p><h3 id=\"iict-plate-r16-b-es-title\">Un manantial re\u00fane agua y responsabilidad<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r16-b-es-art-title iict-plate-r16-b-es-art-desc\"><title id=\"iict-plate-r16-b-es-art-title\">Un manantial re\u00fane agua y responsabilidad<\/title><desc id=\"iict-plate-r16-b-es-art-desc\">1. El agua tiene un recorrido material. 2. El cuidado implica trabajo y relaciones. 3. La interpretaci\u00f3n cultural se estudia con las voces y diferencias de cada lugar. Lectura ilustrada del estudio de Atla, Pahuatl\u00e1n; no representa un manantial localizado ni un protocolo ceremonial.<\/desc><defs><pattern id=\"iict-plate-r16-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-r16-b-es-grain)\"\/><path d=\"M31 243 Q135 147 259 134 L374 201 L506 147 Q623 130 720 252 V420 H31Z\" fill=\"#d7dec9\" stroke=\"#a1ad8d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M31 289 Q177 222 277 241 L385 274 L506 232 Q643 200 720 282 V420 H31Z\" fill=\"#d1bd94\" stroke=\"#b29b71\" stroke-width=\"1\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M313 235 Q350 216 385 244 Q354 268 320 254Z\" fill=\"#708e87\" stroke=\"#5d7d78\" stroke-width=\"2\" stroke-linecap=\"round\" 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\/><\/g><g transform=\"translate(565 240) rotate(35) scale(0.64)\"><path d=\"M0 0 C-32 -45 -25 -92 0 -122 C30 -88 35 -40 0 0Z\" fill=\"#8d9b72\" stroke=\"#52694d\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 0 Q-4 -60 0 -113\" fill=\"none\" stroke=\"#52694d\" stroke-width=\"1.3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -16 Q-10 -24 -18 -35\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -16 Q10 -24 18 -35\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -31 Q-12 -39 -19 -47\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -31 Q12 -39 19 -47\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -46 Q-14 -54 -20 -59\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -46 Q14 -54 20 -59\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -61 Q-16 -69 -21 -71\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -61 Q16 -69 21 -71\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -76 Q-18 -84 -22 -83\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -76 Q18 -84 22 -83\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -91 Q-20 -99 -23 -95\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -91 Q20 -99 23 -95\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><path d=\"M206 243 Q243 271 218 302 M200 245 Q179 291 155 306\" fill=\"none\" stroke=\"#9a8865\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"433\" cy=\"290\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"433\" y=\"298\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"135\" cy=\"344\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"135\" y=\"352\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"608\" cy=\"120\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"608\" y=\"128\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>El agua tiene un recorrido material.<\/li><li>El cuidado implica trabajo y relaciones.<\/li><li>La interpretaci\u00f3n cultural se estudia con las voces y diferencias de cada lugar.<\/li><\/ol><figcaption class=\"plate-caption\">Lectura ilustrada del estudio de Atla, Pahuatl\u00e1n; no representa un manantial localizado ni un protocolo ceremonial. \u00b7 Ilustraci\u00f3n original del Instituto \u00b7 <a href=\"#r16-es-sources\">Fuentes y contraste<\/a><\/figcaption><\/figure>\n<h2>Continuar no significa permanecer igual<\/h2><p>Esta perspectiva tambi\u00e9n evita presentar la relaci\u00f3n entre tierra y fiesta como exotismo. Cualquier familia que haya cultivado conoce la incertidumbre de una temporada: demasiada lluvia, poca agua, trabajo dif\u00edcil, una cosecha que no se asegura con deseos. La respuesta ceremonial no sustituye las pr\u00e1cticas agr\u00edcolas; forma parte de un marco de sentido y convivencia cuya descripci\u00f3n pertenece a quienes lo viven. Un buen art\u00edculo deja o\u00edr las diferencias: lo que en una localidad se llama Santa Cruz puede tomar otro car\u00e1cter en una poblaci\u00f3n vecina.<\/p><p>El caso de Pahuatl\u00e1n obliga a evitar una historia demasiado c\u00f3moda: una comunidad unida que habr\u00eda conservado intacto el mismo rito. Acosta M\u00e1rquez analiza cambios, interpretaciones y disputas. La permanencia de una fecha no elimina esas diferencias. Una investigaci\u00f3n sobre continuidad debe explicar qui\u00e9n conserva qu\u00e9, qui\u00e9n propone cambios y c\u00f3mo se resuelven los desacuerdos; no llamar p\u00e9rdida a toda transformaci\u00f3n.<sup class=\"cite\"><a href=\"#r16-es-ref-3\">[3]<\/a><\/sup><\/p><p>El calendario puede coordinar trabajos y relaciones con el entorno, aunque las personas no interpreten de una sola manera la celebraci\u00f3n. Ese es el resultado acotado de la comparaci\u00f3n. Las fuentes no permiten calcular rendimientos de las milpas, medir cohesi\u00f3n comunitaria ni afirmar qu\u00e9 piensa hoy una familia. Para avanzar habr\u00eda que seguir una localidad, una temporada agr\u00edcola y una celebraci\u00f3n concretas, escuchando a quienes organizan, colaboran o deciden no participar.<\/p><\/section><section class=\"prose\" id=\"r16-es-section-5\"><h2>Lo que merece una cr\u00f3nica<\/h2><p>La pregunta central no es qu\u00e9 imagen \u00abt\u00edpica\u00bb se puede publicar, sino c\u00f3mo las personas organizan tiempo, trabajo y esperanza alrededor de aquello de lo que depende su alimento. Una cr\u00f3nica que siga una jornada de preparaci\u00f3n, con consentimiento y fuente, explicar\u00eda m\u00e1s que diez fotograf\u00edas descontextualizadas.<\/p><p>Por ahora queda un resultado documental: distinguir las escalas y los tiempos hace m\u00e1s comprensible la relaci\u00f3n entre milpa y fiesta. El siguiente paso no consiste en llenar los huecos con una escena imaginada. Consiste en seguir una tarea concreta \u2014conseguir agua, preparar comida, entregar un cargo\u2014 y preguntar c\u00f3mo se aprendi\u00f3, qu\u00e9 obligaciones crea y qu\u00e9 ha cambiado. As\u00ed el calendario deja de parecer una lista de fechas y se vuelve una historia de relaciones.<\/p><\/section><section class=\"method\"><h2>C\u00f3mo se elabor\u00f3<\/h2><p>Investigaci\u00f3n documental revisada el 5 de noviembre de 2026. Se leyeron completos INPI, Mill\u00e1n y Acosta M\u00e1rquez; de Hoyos Rivera y Rodr\u00edguez Blanco se utilizaron exclusivamente las fichas y los res\u00famenes indicados. No se realizaron entrevistas ni trabajo de campo para este art\u00edculo.<\/p><\/section><details class=\"sources\" id=\"r16-es-sources\"><summary>Fuentes y contraste<small>Abrir la investigaci\u00f3n: hip\u00f3tesis, diferencias, alcances y referencias<\/small><\/summary><div class=\"sourcebody\"><section class=\"contrast-item\"><h3><span class=\"number\">01<\/span>\u00bfQu\u00e9 afirmaci\u00f3n se est\u00e1 poniendo a prueba?<\/h3><p>La hip\u00f3tesis de lectura es que una celebraci\u00f3n puede coordinar tiempos de cultivo, cooperaci\u00f3n y obligaciones religiosas. Se contrasta con una alternativa: que compartir fecha equivalga a compartir una ceremonia id\u00e9ntica. INPI ofrece un marco regional; Acosta M\u00e1rquez permite ver variaci\u00f3n y conflicto. La evidencia respalda la necesidad de situar cada caso, no una regla uniforme para toda la Sierra Norte. [1, 3]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">02<\/span>\u00bfQu\u00e9 fuente habla de qu\u00e9 lugar?<\/h3><p>La ficha del INPI resume a los nahuas de Puebla. Acosta M\u00e1rquez estudia Pahuatl\u00e1n y Atla. Mill\u00e1n re\u00fane ejemplos de la Sierra Norte, incluido San Miguel Tzinacapan. Hoyos Rivera se centra en esta \u00faltima comunidad, en Cuetzalan. Una afirmaci\u00f3n localizada solo se transfiere a otra localidad si existe evidencia adicional: la cercan\u00eda regional no basta. [1\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">03<\/span>\u00bfCu\u00e1ndo se observ\u00f3 y cu\u00e1ndo se public\u00f3?<\/h3><p>El estudio de Acosta M\u00e1rquez se public\u00f3 en 2010 y remite a investigaci\u00f3n iniciada en 2005. Mill\u00e1n apareci\u00f3 en 2010. El resumen de Hoyos Rivera sit\u00faa su trabajo entre 2020 y 2025 y la publicaci\u00f3n en 2026. Son cronolog\u00edas distintas. Ninguna funciona como observaci\u00f3n directa del estado de las celebraciones en noviembre de 2026. [2\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">04<\/span>\u00bfCoinciden las fuentes o estudian cosas diferentes?<\/h3><p>Hay una convergencia sobre el car\u00e1cter social de las pr\u00e1cticas, pero los objetos no coinciden: calendario y organizaci\u00f3n regional, circulaci\u00f3n de alimentos, relaciones con manantiales y danza comunitaria. No sumamos esas fuentes como si fueran cuatro testimonios independientes sobre una misma ceremonia de Santa Cruz en Tzinacapan. Sus diferencias de pregunta son parte del contraste. [1\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">05<\/span>\u00bfQu\u00e9 cambia al mirar desde el g\u00e9nero?<\/h3><p>El resumen de Rodr\u00edguez Blanco formula una distinci\u00f3n decisiva: participar m\u00e1s no equivale autom\u00e1ticamente a decidir m\u00e1s. Esta lectura a\u00f1ade preguntas sobre trabajo, recursos y reconocimiento a las de reciprocidad. No identifica el sexo de cada tarea ni presupone que todas las mujeres o todos los hombres ocupen el mismo lugar. El texto completo de ese estudio sigue siendo una ampliaci\u00f3n documental pendiente. [2, 5]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">06<\/span>\u00bfD\u00f3nde est\u00e1 la voz de quienes celebran?<\/h3><p>Las etnograf\u00edas incluyen voces recogidas y editadas por sus autoras o autores. Este art\u00edculo no presenta esas voces como entrevistas propias. La investigaci\u00f3n de Acosta M\u00e1rquez permite reconocer desacuerdos dentro del caso estudiado; no constituye una consulta actual a la comunidad. Una futura cr\u00f3nica deber\u00e1 explicar qui\u00e9n consiente hablar, en qu\u00e9 lengua y con qu\u00e9 capacidad para revisar c\u00f3mo aparece su participaci\u00f3n. [3]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">07<\/span>\u00bfQu\u00e9 no demuestran las im\u00e1genes ni los relatos?<\/h3><p>La fotograf\u00eda de una milpa de Chignahuapan documenta ese paisaje agr\u00edcola, no la Santa Cruz de Atla o de Tzinacapan. Un relato sobre lluvia expresa una relaci\u00f3n de sentido; no constituye una prueba meteorol\u00f3gica de que el rito produzca precipitaciones. Tampoco una descripci\u00f3n ceremonial permite inferir rendimientos agr\u00edcolas, unanimidad o igualdad en la distribuci\u00f3n de cargas.<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">08<\/span>\u00bfCu\u00e1l es el resultado y qu\u00e9 podr\u00eda modificarlo?<\/h3><p>El resultado es una comparaci\u00f3n documental situada, no una etnograf\u00eda nueva. Una revisi\u00f3n local podr\u00eda precisar nombres, variantes ling\u00fc\u00edsticas, tareas y cambios recientes, o mostrar que algunas conexiones no operan en una localidad concreta. La ampliaci\u00f3n propuesta requiere seguimiento de una temporada y entrevistas a personas con responsabilidades diversas. Esas comprobaciones siguen identificadas para la revisi\u00f3n humana previa.<\/p><\/section><section class=\"bibliography\"><h3>Referencias documentales<\/h3><ol><li id=\"r16-es-ref-1\"><a href=\"https:\/\/atlas.inpi.gob.mx\/nahuas-de-puebla-etnografia\/\">INPI, \u00abNahuas de Puebla \u2014 Etnograf\u00eda\u00bb, Atlas de los Pueblos Ind\u00edgenas de M\u00e9xico, sin fecha visible. S\u00edntesis regional; lectura \u00edntegra de la ficha.<\/a><\/li><li id=\"r16-es-ref-2\"><a href=\"https:\/\/revistas.inah.gob.mx\/index.php\/diariodecampo\/article\/view\/3417\">Sa\u00fal Mill\u00e1n Valenzuela, \u00abLa comida y la vida ceremonial entre los nahuas de la Sierra Norte de Puebla\u00bb, Diario de Campo 1 (2010), pp. 18\u201322. Texto completo consultado.<\/a><\/li><li id=\"r16-es-ref-3\"><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez, \u00abLa Fiesta de los Manantiales. Una aproximaci\u00f3n al cambio y continuidad de la tradici\u00f3n religiosa entre los nahuas de Pahuatl\u00e1n\u00bb, Estudios Mesoamericanos, nueva \u00e9poca 9 (julio\u2013diciembre de 2010), pp. 5\u201315. Texto completo consultado.<\/a><\/li><li id=\"r16-es-ref-4\"><a href=\"https:\/\/www.revistas.inah.gob.mx\/index.php\/narrativasantropologicas\/article\/view\/24703\">Alejandra Hoyos Rivera, \u00abDevoci\u00f3n en las sendas comunitarias de San Miguel Tzinacapan, Cuetzalan, Puebla\u00bb, Narrativas Antropol\u00f3gicas 14 (2026), pp. 24\u201334. Publicaci\u00f3n: 1 de julio de 2026. Se consultaron ficha y resumen; no el cuerpo \u00edntegro del art\u00edculo.<\/a><\/li><li id=\"r16-es-ref-5\"><a href=\"https:\/\/polcul.xoc.uam.mx\/index.php\/polcul\/article\/view\/1138\">Eugenia Rodr\u00edguez Blanco, \u00abG\u00e9nero, etnicidad y cambio cultural: feminizaci\u00f3n del sistema de cargos en Cuetzalan\u00bb, Pol\u00edtica y Cultura 35 (2011), pp. 87\u2013110. Se consultaron ficha y resumen; no se atribuyen al estudio resultados espec\u00edficos no verificados en el texto completo.<\/a><\/li><\/ol><\/section><\/div><section class=\"iict-reading-source\" id=\"iict-reading-r16-es-source\" lang=\"es\"><h4>Una frase que re\u00fane agua y responsabilidad<\/h4><p>Es una formulaci\u00f3n recogida e interpretada por Acosta M\u00e1rquez en Atla. Expresa una relaci\u00f3n cultural con el agua; no es una explicaci\u00f3n f\u00edsica ni se generaliza a toda comunidad nahua.<\/p><p><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez \u00b7 Estudios Mesoamericanos 9, 2010, p. 12<\/a> \u00b7 <a href=\"#iict-reading-r16-es\">Volver al pasaje<\/a><\/p><\/section>\n<\/details><nav class=\"endnav\"><div><a href=\"https:\/\/totonacapan.com\/?page_id=1225#indice-articulos-es\">\u2190 Volver al \u00edndice de investigaciones<\/a><small>Cuadernos de investigaci\u00f3n \u00b7 R16<\/small><\/div><div><span class=\"eyebrow\">Lectura relacionada<\/span><a href=\"https:\/\/totonacapan.com\/?page_id=1304\">R09 \u00b7 Cocinas del Totonacapan: territorios, ingredientes y saberes \u2192<\/a><\/div><\/nav><!-- IICT-CITE R16 es --><aside class=\"iict-citation\" id=\"citar-r16-es\" aria-labelledby=\"citar-r16-es-title\"><h2 id=\"citar-r16-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. \u00abCuando la milpa entra en el calendario: Santa Cruz y mayordom\u00eda nahua\u00bb. <cite>Cuadernos de investigaci\u00f3n<\/cite>, <strong>R16<\/strong>. The Integral Management Society (IMSV). <a href=\"https:\/\/totonacapan.com\/?page_id=1348#r16-es\">https:\/\/totonacapan.com\/?page_id=1348#r16-es<\/a>.<\/blockquote><p><strong>Referencia interna:<\/strong> <a href=\"https:\/\/totonacapan.com\/?page_id=1348#r16-es\">R16<\/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 R16 es --><\/article><details class=\"research-lang-version\" id=\"r16-en-version\"><summary>Read the full English article<\/summary><article id=\"r16-en\" lang=\"en\"><header class=\"hero\"><div class=\"kicker\">R16 \u00b7 Land, water and shared work<\/div><h1>When the milpa enters the calendar<\/h1><p class=\"subtitle\">Holy Cross celebrations and Nahua mayordom\u00eda<\/p><div class=\"date\">Documentary review \u00b7 5 November 2026<\/div><\/header><div class=\"abstract\"><div class=\"eyebrow\">At a glance<\/div><p>The agricultural calendar and the calendar of celebrations can intersect without being the same. This documentary study compares a regional account of the Nahuas of Puebla with research in Pahuatl\u00e1n and Cuetzalan. It examines what these sources reveal about water, food and cooperation, and why a shared date does not mean that every community celebrates in the same way.<\/p><\/div><details class=\"iict-journal-toc\"><summary>In this article<\/summary><nav class=\"toc\" aria-label=\"In this article\"><div class=\"eyebrow\">In this article<\/div><a href=\"#r16-en-section-0\">Time shaped by work<\/a><a href=\"#r16-en-section-1\">Three rhythms meet<\/a><a href=\"#r16-en-section-2\">Pahuatl\u00e1n and Tzinacapan: two places, two scopes<\/a><a href=\"#r16-en-section-3\">Food makes relationships visible<\/a><a href=\"#r16-en-section-4\">Continuing does not mean remaining unchanged<\/a><a href=\"#r16-en-section-5\">What deserves a detailed account<\/a><a href=\"#r16-en-sources\">Sources and comparison<\/a><\/nav><\/details><section class=\"prose\" id=\"r16-en-section-0\"><h2>Time shaped by work<\/h2><p>A milpa is more than a place where maize grows. It requires decisions about when to prepare the soil, sow, weed and wait; those decisions unfold within family and community relationships. In different Nahua settlements of the Sierra Norte de Puebla, certain religious and agricultural celebrations accompany these rhythms. This does not mean that all communities celebrate the same things or that a date has a single meaning.<\/p><\/section><figure class=\"visual\"><h3>One date, three questions<\/h3><div class=\"clocks\"><div class=\"clock\"><span class=\"number\">01<\/span><b>Cultivation<\/b><p>What does the plot need this season?<\/p><\/div><div class=\"clock\"><span class=\"number\">02<\/span><b>Celebration<\/b><p>Which obligations does the calendar mark?<\/p><\/div><div class=\"clock\"><span class=\"number\">03<\/span><b>Cooperation<\/b><p>How are contributions and decisions shared?<\/p><\/div><\/div><figcaption>Reading diagram created for this article. It connects questions, not a universal agricultural calendar or ceremonial sequence.<\/figcaption><\/figure><section class=\"prose\" id=\"r16-en-section-1\"><h2>Three rhythms meet<\/h2><p>The INPI Atlas records the importance of mayordom\u00edas and celebrations associated with the Holy Cross, among other festivities connected with farming, in its account of the Nahuas of Puebla. A date can bring together Christian references, local memory and agricultural obligations transformed over centuries. Explaining that coexistence requires listening to how the community itself names it and avoiding two shortcuts: assigning an identical ceremony to everyone or portraying practices as unchanged survivals of a pure past.<sup class=\"cite\"><a href=\"#r16-en-ref-1\">[1]<\/a><\/sup><\/p><p>Mayordom\u00edas\u2014the organization of responsibilities for religious celebrations\u2014cannot be understood by looking only at the person publicly leading the occasion. Contributions, agreements, transport, cooking, preparation of spaces and the passing on of responsibilities lie behind it. INAH studies of Nahua celebrations have examined food circulating among participants and reciprocity: relationships of giving, receiving and responding in kind. Offering food does more than meet a material need; it belongs to a social relationship of work, gratitude and recognition. This regional observation should not become a universal rule for every village.<sup class=\"cite\"><a href=\"#r16-en-ref-2\">[2]<\/a><\/sup><\/p><p>It helps to distinguish three rhythms before bringing them together. Cultivation requires attention to the soil and the conditions of each season. A celebration assigns responsibilities to particular dates. Cooperation organizes contributions of time, food, money or knowledge. These dimensions may support one another, but none establishes the other two. A procession does not tell us how much water a plot received; the cost of a celebration does not reveal how families divided it.<\/p><p>A mayordom\u00eda becomes clearer when we follow a responsibility: a task to undertake, people who help and commitments that continue after the celebration. Counting attendees is insufficient. We need to ask how contributions are agreed, what happens when someone cannot contribute and who participates in decisions. These are questions raised by this comparison, not findings from a survey conducted by the Institute.<\/p><\/section><figure class=\"visual\"><h3>Compare without changing the place<\/h3><div class=\"places\"><div class=\"place\"><b>Pahuatl\u00e1n \u00b7 Atla<\/b><p>Holy Cross and springs<\/p><small>Acosta M\u00e1rquez \u00b7 2010<\/small><\/div><div class=\"place\"><b>Cuetzalan \u00b7 San Miguel Tzinacapan<\/b><p>Ceremonial food and community dance<\/p><small>Mill\u00e1n \u00b7 2010 \/ Hoyos Rivera \u00b7 2026<\/small><\/div><\/div><figcaption>Two documentary settings for comparison. This is not a map or a boundary of the Totonacapan.<\/figcaption><\/figure><section class=\"prose\" id=\"r16-en-section-2\"><figure class=\"iict-plate\" id=\"iict-plate-r16-a-en\" lang=\"en\" aria-labelledby=\"iict-plate-r16-a-en-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Illustrated notebook \u00b7 I<\/p><h3 id=\"iict-plate-r16-a-en-title\">Three rhythms meet without becoming one<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r16-a-en-art-title iict-plate-r16-a-en-art-desc\"><title id=\"iict-plate-r16-a-en-art-title\">Three rhythms meet without becoming one<\/title><desc id=\"iict-plate-r16-a-en-art-desc\">1. Cultivation: attend to soil, plants and seasonal conditions. 2. Celebration: situate dates and responsibilities. 3. Cooperation: agree on contributions of time, food or knowledge. Conceptual wheels without duration equivalences: a celebration date does not measure rain or farm work.<\/desc><defs><pattern id=\"iict-plate-r16-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-r16-a-en-grain)\"\/><circle cx=\"237\" cy=\"181\" r=\"110\" fill=\"#dde2cf\" stroke=\"#a6b08e\" stroke-width=\"2\"\/><circle cx=\"497\" cy=\"181\" r=\"110\" fill=\"#ede0c3\" stroke=\"#baa26c\" stroke-width=\"2\"\/><circle cx=\"375\" cy=\"290\" r=\"100\" fill=\"#d8e3dc\" stroke=\"#93ada1\" stroke-width=\"2\"\/><g transform=\"translate(234 227) scale(0.63)\"><path d=\"M0 0 C-46 -44 -45 -160 0 -203 C47 -153 44 -43 0 0Z\" fill=\"#dec678\" stroke=\"#ae8e4b\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -28 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -28 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -28 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -42 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -42 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -42 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -56 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -56 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -56 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -70 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -70 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -70 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -84 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -84 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -84 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -98 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -98 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -98 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -112 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -112 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -112 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -126 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -126 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -126 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -140 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -140 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -140 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -154 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -154 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -154 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-5 3 Q-83 -25 -67 -139 Q-29 -119 -5 3Z\" fill=\"#8c9a68\" stroke=\"#61764d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M3 3 Q76 -47 56 -162 Q21 -115 3 3Z\" fill=\"#a0ac7f\" stroke=\"#61764d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-7 -4 Q-39 -66 -62 -130 M6 -6 Q28 -80 53 -151\" fill=\"none\" stroke=\"#61764d\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><rect x=\"455\" y=\"130\" width=\"84\" height=\"98\" rx=\"4\" fill=\"#f5edda\" stroke=\"#a79563\" stroke-width=\"2\"\/><line x1=\"455\" y1=\"155\" x2=\"539\" y2=\"155\" stroke=\"#a79563\" stroke-width=\"2\" \/><path d=\"M341 285 Q375 258 410 285 M341 304 Q375 277 410 304 M341 323 Q375 296 410 323\" fill=\"none\" stroke=\"#78988b\" stroke-width=\"5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"237\" cy=\"69\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"237\" y=\"77\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"497\" cy=\"69\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"497\" y=\"77\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"375\" cy=\"390\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"375\" y=\"398\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Cultivation: attend to soil, plants and seasonal conditions.<\/li><li>Celebration: situate dates and responsibilities.<\/li><li>Cooperation: agree on contributions of time, food or knowledge.<\/li><\/ol><figcaption class=\"plate-caption\">Conceptual wheels without duration equivalences: a celebration date does not measure rain or farm work. \u00b7 Original illustration by the Institute \u00b7 <a href=\"#r16-en-sources\">Sources and comparison<\/a><\/figcaption><\/figure>\n<h2>Pahuatl\u00e1n and Tzinacapan: two places, two scopes<\/h2><p>In San Miguel Tzinacapan, a community in Cuetzalan, recent research on festive organization opens a path towards a more localized account. This series aims to move from \u201cthere are traditional celebrations\u201d to verifiable questions: who prepares them, which tasks are shared, what passes between generations, which processes concern cultivation and which concern the saint, and how have responsibilities changed? Only then can a concrete scene become more than decorative illustration.<sup class=\"cite\"><a href=\"#r16-en-ref-4\">[4]<\/a><\/sup><\/p><p>For the Holy Cross there is a different, more localized case. Eliana Acosta M\u00e1rquez studies the Fiesta de los Manantiales among the Nahuas of Pahuatl\u00e1n, with attention to Atla. Her 2010 article draws on research begun in 2005 and places 3 May within relationships with water and religious and political transformations. It permits a precise question: how does a celebration continue when participants understand their actions differently?<sup class=\"cite\"><a href=\"#r16-en-ref-3\">[3]<\/a><\/sup><\/p><p>We do not relocate that scene to San Miguel Tzinacapan. Hoyos Rivera\u2019s study, published in 2026, reports research from 2020 to 2025 and approaches dance as a social and community institution. Its abstract identifies a situated line of inquiry; it does not establish how the Holy Cross was celebrated there. Pahuatl\u00e1n and Cuetzalan belong to a broad mountain region, but they are neither interchangeable names nor two examples of one uniform ceremony.<sup class=\"cite\"><a href=\"#r16-en-ref-4\">[4]<\/a><\/sup><\/p><p>The comparison reveals more than differences of locality. A regional synthesis helps identify connections; ethnography allows us to examine negotiations and disagreements. Using only the former risks manufacturing uniformity. Taking one local case as the measure of the entire region produces the same uniformity by another route. The extent and the people studied \u2014 the source\u2019s scale \u2014 are part of its evidence.<\/p><\/section><figure class=\"photo\"><img decoding=\"async\" src=\"https:\/\/totonacapan.com\/wordpress\/wp-content\/uploads\/2026\/11\/iict-r16-milpa-rinconada-2010.jpg\" alt=\"A green milpa in Rinconada, Chignahuapan municipality, Puebla.\" width=\"2048\" height=\"1536\" loading=\"lazy\"><figcaption>Rinconada, Chignahuapan, Puebla \u00b7 3 August 2010, according to the photograph\u2019s metadata \u00b7 marvin_alacar \/ Wikimedia Commons \u00b7 CC BY-SA 3.0. Complete image, fitted to width. Agricultural context from another mountain locality; it does not document a celebration in Atla or Tzinacapan.<span class=\"figlinks\"><a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Milpa_en_Rinconada._Chignahuapan,_Pue._-_panoramio.jpg\">Photograph record<\/a> \u00b7 <a href=\"https:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/\">CC BY-SA 3.0<\/a><\/span><\/figcaption><\/figure><section class=\"prose\" id=\"r16-en-section-3\"><figure class=\"iict-viz viz-network\" id=\"iict-viz-r16-en\" lang=\"en\" aria-labelledby=\"iict-viz-r16-en-title\"><header><div class=\"viz-kicker\"><span>Visual notebooks<\/span><span>R16 \u00b7 01<\/span><\/div><h3 id=\"iict-viz-r16-en-title\">Sharing work, understanding organisation<\/h3><p>Cooperation becomes clearer when responsibilities are distinguished.<\/p><\/header><div class=\"viz-art\" style=\"--viz-cols:3\"><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\"><ellipse cx=\"128\" cy=\"34\" rx=\"41\" ry=\"15\"\/><path d=\"M87 34v18q41 30 82 0V34M87 50v18q41 30 82 0M110 76v13q41 25 82-2V65M169 50q25 2 23 15-9 18-48 13\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">01<\/span><h4>Contributing<\/h4><p>What resources and commitments does each participant contribute?<\/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\"><circle cx=\"140\" cy=\"31\" r=\"13\"\/><path d=\"M115 84V65q0-17 25-17t25 17v19M95 42a10 10 0 1 1 0-20M185 42a10 10 0 1 0 0-20M77 87V65q0-17 25-17M203 87V65q0-17-25-17M111 95h58\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">02<\/span><h4>Preparing<\/h4><p>Who organises the work and how is it learned?<\/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=\"M71 48h138q-6 45-69 45T71 48zM62 46h156M108 25q-10-10 2-19M140 25q-10-10 2-19M172 25q-10-10 2-19M115 99h50\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">03<\/span><h4>Sharing<\/h4><p>How do food, assistance and recognition circulate?<\/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=\"M80 22h120v56h-67l-24 20V78H80zM98 42h84M98 57h62\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">04<\/span><h4>Deciding<\/h4><p>Who can agree on, interpret and change responsibilities?<\/p><\/div><\/div><figcaption>Questions for comparing situated research; participation and decision-making are not synonyms.<span class=\"viz-source\">Original visual synthesis by the Institute \u00b7 <a href=\"#r16-en-sources\">Sources and comparison<\/a><\/span><\/figcaption><\/figure>\n<h2>Food makes relationships visible<\/h2><p>Mill\u00e1n studies foods through the relationships they establish: offering, receiving and reciprocating matter as much as preparing a meal. His article combines life-cycle examples and ethnographic references from different periods. Its use here is to open a social question about the circulation of food, rather than supply a ceremonial menu valid throughout the Sierra Norte.<sup class=\"cite\"><a href=\"#r16-en-ref-2\">[2]<\/a><\/sup><\/p><p>A photograph of a table may show vessels and diners. It seldom shows who obtained the ingredients, how long cooking took or what commitment accepting food expresses. Following these tasks makes a celebration visible as shared work. It also avoids treating cooking as picturesque accompaniment to something important happening elsewhere.<\/p><p>Cooperation raises another question: are decisions and recognition also shared? The abstract of Rodr\u00edguez Blanco\u2019s study of community offices in Cuetzalan asks whether increased female participation changes gender relations or preserves subordination in a new form. We use that question as a way to compare interpretations, without attributing a general answer to the study or treating its categories as a present-day portrait of every community.<sup class=\"cite\"><a href=\"#r16-en-ref-5\">[5]<\/a><\/sup><\/p><\/section><section class=\"prose\" id=\"r16-en-section-4\"><section class=\"iict-reading-addition\" data-kind=\"inline\" id=\"iict-reading-r16-en\" lang=\"en\" aria-labelledby=\"iict-reading-r16-en-title\"><h3 id=\"iict-reading-r16-en-title\">A phrase connecting water and responsibility<\/h3><p>\u201cWater is not manufactured\u201d: Acosta M\u00e1rquez records this formulation when explaining an idea shared by interlocutors in Atla whose religious interpretations differ. On page 12 of her study, water appears as a gift received within a relationship of request and exchange. <a class=\"reading-ref\" href=\"#iict-reading-r16-en-source\" aria-label=\"See sources and comparison\">\u2197<\/a><\/p><p>The phrase helps explain why a spring brings together more than a flow of water. Supply, work, memory and responsibilities meet there. Following that relationship makes a celebration\u2019s continuity clearer even when its leaders or participants\u2019 explanations change.<\/p><p class=\"reading-links\"><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez \u00b7 Estudios Mesoamericanos 9, 2010, p. 12<\/a> \u00b7 <a href=\"#r16-en-sources\">Sources and comparison<\/a><\/p><\/section>\n<figure class=\"iict-plate\" id=\"iict-plate-r16-b-en\" lang=\"en\" aria-labelledby=\"iict-plate-r16-b-en-title\" style=\"--plate-cols:3\"><div class=\"plate-top\"><p class=\"plate-kicker\">Illustrated notebook \u00b7 II<\/p><h3 id=\"iict-plate-r16-b-en-title\">A spring brings water and responsibility together<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r16-b-en-art-title iict-plate-r16-b-en-art-desc\"><title id=\"iict-plate-r16-b-en-art-title\">A spring brings water and responsibility together<\/title><desc id=\"iict-plate-r16-b-en-art-desc\">1. Water follows a material course. 2. Care involves work and relationships. 3. Cultural interpretation is studied through each place\u2019s voices and differences. Illustrated reading of the Atla, Pahuatl\u00e1n study; not a located spring or ceremonial protocol.<\/desc><defs><pattern id=\"iict-plate-r16-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-r16-b-en-grain)\"\/><path d=\"M31 243 Q135 147 259 134 L374 201 L506 147 Q623 130 720 252 V420 H31Z\" fill=\"#d7dec9\" stroke=\"#a1ad8d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M31 289 Q177 222 277 241 L385 274 L506 232 Q643 200 720 282 V420 H31Z\" fill=\"#d1bd94\" stroke=\"#b29b71\" stroke-width=\"1\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M313 235 Q350 216 385 244 Q354 268 320 254Z\" fill=\"#708e87\" stroke=\"#5d7d78\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M355 249 Q403 268 389 302 Q361 344 559 377\" fill=\"none\" stroke=\"#8fb6b5\" stroke-width=\"16\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><g transform=\"translate(190 229) scale(0.65)\"><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><g transform=\"translate(565 240) rotate(35) scale(0.64)\"><path d=\"M0 0 C-32 -45 -25 -92 0 -122 C30 -88 35 -40 0 0Z\" fill=\"#8d9b72\" stroke=\"#52694d\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 0 Q-4 -60 0 -113\" fill=\"none\" stroke=\"#52694d\" stroke-width=\"1.3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -16 Q-10 -24 -18 -35\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -16 Q10 -24 18 -35\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -31 Q-12 -39 -19 -47\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -31 Q12 -39 19 -47\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -46 Q-14 -54 -20 -59\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -46 Q14 -54 20 -59\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -61 Q-16 -69 -21 -71\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -61 Q16 -69 21 -71\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -76 Q-18 -84 -22 -83\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -76 Q18 -84 22 -83\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -91 Q-20 -99 -23 -95\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -91 Q20 -99 23 -95\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><path d=\"M206 243 Q243 271 218 302 M200 245 Q179 291 155 306\" fill=\"none\" stroke=\"#9a8865\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"433\" cy=\"290\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"433\" y=\"298\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"135\" cy=\"344\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"135\" y=\"352\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"608\" cy=\"120\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"608\" y=\"128\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Water follows a material course.<\/li><li>Care involves work and relationships.<\/li><li>Cultural interpretation is studied through each place\u2019s voices and differences.<\/li><\/ol><figcaption class=\"plate-caption\">Illustrated reading of the Atla, Pahuatl\u00e1n study; not a located spring or ceremonial protocol. \u00b7 Original illustration by the Institute \u00b7 <a href=\"#r16-en-sources\">Sources and comparison<\/a><\/figcaption><\/figure>\n<h2>Continuing does not mean remaining unchanged<\/h2><p>This perspective also avoids exoticizing the relationship between land and celebration. Any farming family knows a season\u2019s uncertainty: too much rain, too little water, difficult work, a harvest that wishes cannot guarantee. Ceremonial responses do not replace agricultural practices; they belong to a framework of meaning and coexistence whose description rests with those who live it. A good article makes differences audible: what is called Holy Cross in one locality may have a different character in the next.<\/p><p>The Pahuatl\u00e1n case challenges an overly comfortable story of a united community preserving an identical rite intact. Acosta M\u00e1rquez examines changes, interpretations and disputes. The persistence of a date does not remove these differences. Research on continuity must explain who maintains what, who proposes change and how disagreements are addressed, instead of calling every transformation a loss.<sup class=\"cite\"><a href=\"#r16-en-ref-3\">[3]<\/a><\/sup><\/p><p>The comparison supports a bounded conclusion: a calendar can coordinate work and relationships with the environment without producing a single interpretation of a celebration. It cannot calculate milpa yields, measure community cohesion or establish what a family thinks today. Further research would need to connect a particular locality, agricultural season and celebration, listening to organizers, contributors and those who choose not to participate.<\/p><\/section><section class=\"prose\" id=\"r16-en-section-5\"><h2>What deserves a detailed account<\/h2><p>The central question is not which \u201ctypical\u201d image to publish, but how people organize time, work and hope around what sustains their food supply. An account following a day of preparations, with consent and a source, would explain more than ten photographs without context.<\/p><p>For now, the documentary finding is that distinguishing scales and times makes the relationship between milpa and celebration more understandable. The next step is not to fill gaps with an imagined scene. It is to follow a concrete task\u2014obtaining water, preparing food or handing over an office\u2014and ask how it was learned, what obligations it creates and what has changed. The calendar then becomes a history of relationships rather than a list of dates.<\/p><\/section><section class=\"method\"><h2>How this article was developed<\/h2><p>Documentary research reviewed on 5 November 2026. INPI, Mill\u00e1n and Acosta M\u00e1rquez were read in full; only the indicated records and abstracts by Hoyos Rivera and Rodr\u00edguez Blanco were used. No interviews or fieldwork were conducted for this article.<\/p><\/section><details class=\"sources\" id=\"r16-en-sources\"><summary>Sources and comparison<small>Open the research: hypotheses, differences, scope and references<\/small><\/summary><div class=\"sourcebody\"><section class=\"contrast-item\"><h3><span class=\"number\">01<\/span>Which claim is being tested?<\/h3><p>The working hypothesis is that a celebration can coordinate cultivation, cooperation and religious obligations. The alternative is that sharing a date means sharing an identical ceremony. INPI offers a regional framework; Acosta M\u00e1rquez reveals variation and conflict. The evidence supports situating each case, rather than a uniform rule for the Sierra Norte. [1, 3]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">02<\/span>Which source addresses which place?<\/h3><p>INPI summarizes the Nahuas of Puebla. Acosta M\u00e1rquez studies Pahuatl\u00e1n and Atla. Mill\u00e1n combines Sierra Norte examples, including San Miguel Tzinacapan. Hoyos Rivera focuses on that community in Cuetzalan. A localized claim can be transferred elsewhere only with additional evidence: regional proximity is insufficient. [1\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">03<\/span>When did observation and publication occur?<\/h3><p>Acosta M\u00e1rquez\u2019s 2010 article refers to research begun in 2005. Mill\u00e1n appeared in 2010. Hoyos Rivera\u2019s abstract dates the research to 2020\u20132025, with publication in 2026. These are different chronologies. None constitutes direct observation of celebrations in November 2026. [2\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">04<\/span>Do the sources agree, or study different things?<\/h3><p>They converge on the social character of practices, but their subjects differ: regional organization and calendar, food circulation, relationships with springs and community dance. We do not count them as four independent testimonies about one Holy Cross ceremony in Tzinacapan. Their different questions are part of the comparison. [1\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">05<\/span>What does a gender perspective change?<\/h3><p>Rodr\u00edguez Blanco\u2019s abstract draws a crucial distinction: participating more does not automatically mean deciding more. This reading adds questions about work, resources and recognition to those about reciprocity. It neither assigns a sex to each task nor assumes that all women or all men occupy the same position. Reading that study in full remains a documentary extension. [2, 5]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">06<\/span>Where are participants\u2019 voices?<\/h3><p>Ethnographies include voices recorded and edited by their authors. This article does not present them as its own interviews. Acosta M\u00e1rquez\u2019s work identifies disagreements within the case studied; it is not a present-day community consultation. A future account must explain who consents to speak, in which language and with what opportunity to review how their participation is represented. [3]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">07<\/span>What can images and accounts not establish?<\/h3><p>The Chignahuapan milpa photograph documents that agricultural landscape, not a Holy Cross celebration in Atla or Tzinacapan. An account of rain expresses a relationship of meaning; it is not meteorological evidence that a rite causes precipitation. Nor does a ceremonial description establish yields, unanimity or equal distribution of obligations.<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">08<\/span>What is the finding, and what could change it?<\/h3><p>The outcome is a situated documentary comparison, not a new ethnography. Local review could clarify names, language varieties, tasks and recent changes, or show that some connections do not operate in a particular community. The proposed extension requires following a season and interviewing people with different responsibilities. These checks remain identified for future local review.<\/p><\/section><section class=\"bibliography\"><h3>Documentary references<\/h3><ol><li id=\"r16-en-ref-1\"><a href=\"https:\/\/atlas.inpi.gob.mx\/nahuas-de-puebla-etnografia\/\">INPI. \u201cNahuas de Puebla \u2014 Etnograf\u00eda\u201d, Atlas de los Pueblos Ind\u00edgenas de M\u00e9xico. No visible date. Regional synthesis; complete record read.<\/a><\/li><li id=\"r16-en-ref-2\"><a href=\"https:\/\/revistas.inah.gob.mx\/index.php\/diariodecampo\/article\/view\/3417\">Sa\u00fal Mill\u00e1n Valenzuela. \u201cLa comida y la vida ceremonial entre los nahuas de la Sierra Norte de Puebla\u201d. Diario de Campo 1 (2010), 18\u201322. Full text read.<\/a><\/li><li id=\"r16-en-ref-3\"><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez. \u201cLa Fiesta de los Manantiales. Una aproximaci\u00f3n al cambio y continuidad de la tradici\u00f3n religiosa entre los nahuas de Pahuatl\u00e1n\u201d. Estudios Mesoamericanos, new series 9 (July\u2013December 2010), 5\u201315. Full text read.<\/a><\/li><li id=\"r16-en-ref-4\"><a href=\"https:\/\/www.revistas.inah.gob.mx\/index.php\/narrativasantropologicas\/article\/view\/24703\">Alejandra Hoyos Rivera. \u201cDevoci\u00f3n en las sendas comunitarias de San Miguel Tzinacapan, Cuetzalan, Puebla\u201d. Narrativas Antropol\u00f3gicas 14 (2026), 24\u201334. Published 1 July 2026. Record and abstract consulted, not the full article.<\/a><\/li><li id=\"r16-en-ref-5\"><a href=\"https:\/\/polcul.xoc.uam.mx\/index.php\/polcul\/article\/view\/1138\">Eugenia Rodr\u00edguez Blanco. \u201cG\u00e9nero, etnicidad y cambio cultural: feminizaci\u00f3n del sistema de cargos en Cuetzalan\u201d. Pol\u00edtica y Cultura 35 (2011), 87\u2013110. Record and abstract consulted; no unverified detailed results attributed to the full article.<\/a><\/li><\/ol><\/section><\/div><section class=\"iict-reading-source\" id=\"iict-reading-r16-en-source\" lang=\"en\"><h4>A phrase connecting water and responsibility<\/h4><p>This formulation is recorded and interpreted by Acosta M\u00e1rquez in Atla. It expresses a cultural relationship with water, not a physical explanation or a statement about every Nahua community.<\/p><p><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez \u00b7 Estudios Mesoamericanos 9, 2010, p. 12<\/a> \u00b7 <a href=\"#iict-reading-r16-en\">Return to the passage<\/a><\/p><\/section>\n<\/details><nav class=\"endnav\"><div><a href=\"https:\/\/totonacapan.com\/?page_id=1225#indice-articulos-en\">\u2190 Return to the research index<\/a><small>Research notebooks \u00b7 R16<\/small><\/div><div><span class=\"eyebrow\">Related reading<\/span><a href=\"https:\/\/totonacapan.com\/?page_id=1304#r09-en\">R09 \u00b7 Totonacapan cuisines: territories, ingredients and knowledge \u2192<\/a><\/div><\/nav><!-- IICT-CITE R16 en --><aside class=\"iict-citation\" id=\"citar-r16-en\" aria-labelledby=\"citar-r16-en-title\"><h2 id=\"citar-r16-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. \u00abWhen the milpa enters the calendar: Holy Cross celebrations and Nahua mayordom\u00eda\u00bb. <cite>Research notebooks<\/cite>, <strong>R16<\/strong>. The Integral Management Society (IMSV). <a href=\"https:\/\/totonacapan.com\/?page_id=1348#r16-en\">https:\/\/totonacapan.com\/?page_id=1348#r16-en<\/a>.<\/blockquote><p><strong>Internal reference:<\/strong> <a href=\"https:\/\/totonacapan.com\/?page_id=1348#r16-en\">R16<\/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 R16 en --><\/article><\/details><details class=\"research-lang-version\" id=\"r16-fr-version\"><summary>Lire l\u2019article int\u00e9gral en fran\u00e7ais<\/summary><article id=\"r16-fr\" lang=\"fr\"><header class=\"hero\"><div class=\"kicker\">R16 \u00b7 Terre, eau et travail partag\u00e9<\/div><h1>Quand la milpa entre dans le calendrier<\/h1><p class=\"subtitle\">Sainte-Croix et mayordom\u00eda nahua<\/p><div class=\"date\">R\u00e9vision documentaire \u00b7 5 novembre 2026<\/div><\/header><div class=\"abstract\"><div class=\"eyebrow\">L\u2019essentiel<\/div><p>Le calendrier agricole et celui des f\u00eates peuvent se rencontrer sans se confondre. Cette recherche documentaire compare une synth\u00e8se r\u00e9gionale sur les Nahuas de Puebla \u00e0 des \u00e9tudes de Pahuatl\u00e1n et de Cuetzalan. Elle examine ce que les sources permettent de comprendre de l\u2019eau, de la nourriture et de la coop\u00e9ration, et pourquoi une date commune ne signifie pas que toutes les communaut\u00e9s c\u00e9l\u00e8brent de la m\u00eame mani\u00e8re.<\/p><\/div><details class=\"iict-journal-toc\"><summary>Dans cet article<\/summary><nav class=\"toc\" aria-label=\"Dans cet article\"><div class=\"eyebrow\">Dans cet article<\/div><a href=\"#r16-fr-section-0\">Le temps qui se travaille<\/a><a href=\"#r16-fr-section-1\">Trois rythmes se rencontrent<\/a><a href=\"#r16-fr-section-2\">Pahuatl\u00e1n et Tzinacapan\u202f: deux lieux, deux port\u00e9es<\/a><a href=\"#r16-fr-section-3\">La nourriture rend les relations visibles<\/a><a href=\"#r16-fr-section-4\">Continuer ne signifie pas rester identique<\/a><a href=\"#r16-fr-section-5\">Ce qui m\u00e9rite un r\u00e9cit<\/a><a href=\"#r16-fr-sources\">Sources et confrontation<\/a><\/nav><\/details><section class=\"prose\" id=\"r16-fr-section-0\"><h2>Le temps qui se travaille<\/h2><p>Une milpa est bien davantage que le lieu o\u00f9 pousse le ma\u00efs. Elle demande de d\u00e9cider quand pr\u00e9parer le sol, semer, d\u00e9sherber et attendre\u202f; ces d\u00e9cisions se vivent dans des relations familiales et communautaires. Dans diff\u00e9rentes localit\u00e9s nahuas de la Sierra Norte de Puebla, certaines c\u00e9l\u00e9brations religieuses et agricoles accompagnent ces rythmes. Cela ne signifie pas que toutes c\u00e9l\u00e8brent les m\u00eames choses ni qu\u2019une date poss\u00e8de un sens unique.<\/p><\/section><figure class=\"visual\"><h3>Une date, trois questions<\/h3><div class=\"clocks\"><div class=\"clock\"><span class=\"number\">01<\/span><b>Culture<\/b><p>De quoi la parcelle a-t-elle besoin cette saison\u202f?<\/p><\/div><div class=\"clock\"><span class=\"number\">02<\/span><b>C\u00e9l\u00e9bration<\/b><p>Quelles obligations le calendrier marque-t-il\u202f?<\/p><\/div><div class=\"clock\"><span class=\"number\">03<\/span><b>Coop\u00e9ration<\/b><p>Comment se r\u00e9partissent apports et d\u00e9cisions\u202f?<\/p><\/div><\/div><figcaption>Sch\u00e9ma de lecture cr\u00e9\u00e9 pour l\u2019article. Il relie des questions\u202f; ce n\u2019est ni un calendrier agricole universel ni une s\u00e9quence c\u00e9r\u00e9monielle.<\/figcaption><\/figure><section class=\"prose\" id=\"r16-fr-section-1\"><h2>Trois rythmes se rencontrent<\/h2><p>L\u2019Atlas de l\u2019INPI rel\u00e8ve, dans sa pr\u00e9sentation des Nahuas de Puebla, l\u2019importance des mayordom\u00edas et des f\u00eates li\u00e9es \u00e0 la Sainte-Croix, parmi d\u2019autres c\u00e9l\u00e9brations associ\u00e9es \u00e0 la vie agricole. Une date peut r\u00e9unir r\u00e9f\u00e9rences chr\u00e9tiennes, m\u00e9moire locale et obligations agraires transform\u00e9es au fil des si\u00e8cles. Expliquer cette coexistence demande d\u2019\u00e9couter comment la communaut\u00e9 la nomme et d\u2019\u00e9viter deux raccourcis\u202f: attribuer \u00e0 tous une c\u00e9r\u00e9monie identique ou pr\u00e9senter les pratiques comme les survivances immobiles d\u2019un pass\u00e9 pur.<sup class=\"cite\"><a href=\"#r16-fr-ref-1\">[1]<\/a><\/sup><\/p><p>Les mayordom\u00edas \u2014 l\u2019organisation des responsabilit\u00e9s d\u2019une c\u00e9l\u00e9bration religieuse \u2014 ne se comprennent pas en regardant seulement la personne qui appara\u00eet \u00e0 la t\u00eate de la f\u00eate. Derri\u00e8re elle se trouvent contributions, accords, transports, cuisine, pr\u00e9paration des espaces et transmission des responsabilit\u00e9s. Des \u00e9tudes publi\u00e9es par l\u2019INAH ont examin\u00e9 la circulation de la nourriture et la r\u00e9ciprocit\u00e9 dans les f\u00eates nahuas : les relations de donner, recevoir et rendre. Offrir \u00e0 manger d\u00e9passe la r\u00e9ponse \u00e0 un besoin mat\u00e9riel : c\u2019est participer \u00e0 une relation de travail, de gratitude et de reconnaissance. Cette observation r\u00e9gionale ne constitue pas une r\u00e8gle universelle pour chaque village.<sup class=\"cite\"><a href=\"#r16-fr-ref-2\">[2]<\/a><\/sup><\/p><p>Il convient de s\u00e9parer trois rythmes avant de les r\u00e9unir. Le travail agricole exige d\u2019observer le sol et les conditions de chaque saison. La c\u00e9l\u00e9bration inscrit des responsabilit\u00e9s \u00e0 certaines dates. La coop\u00e9ration organise les apports de temps, de nourriture, d\u2019argent ou de savoirs. Ces dimensions peuvent se soutenir, mais aucune ne d\u00e9montre \u00e0 elle seule les deux autres. Une procession n\u2019indique pas combien d\u2019eau a re\u00e7u une parcelle\u202f; le co\u00fbt d\u2019une f\u00eate ne r\u00e9v\u00e8le pas comment les familles l\u2019ont r\u00e9parti.<\/p><p>La mayordom\u00eda devient plus compr\u00e9hensible lorsqu\u2019on suit une responsabilit\u00e9\u202f: une t\u00e2che \u00e0 assumer, des personnes qui collaborent et des engagements qui se prolongent apr\u00e8s la c\u00e9l\u00e9bration. Compter les participants ne suffit pas. Il faut demander comment se d\u00e9cide une contribution, ce qui arrive si une personne ne peut contribuer et qui participe aux d\u00e9cisions. Ce sont les questions de cette lecture compar\u00e9e, non les r\u00e9sultats d\u2019une enqu\u00eate men\u00e9e par l\u2019Institut.<\/p><\/section><figure class=\"visual\"><h3>Comparer sans d\u00e9placer les lieux<\/h3><div class=\"places\"><div class=\"place\"><b>Pahuatl\u00e1n \u00b7 Atla<\/b><p>Sainte-Croix et sources<\/p><small>Acosta M\u00e1rquez \u00b7 2010<\/small><\/div><div class=\"place\"><b>Cuetzalan \u00b7 San Miguel Tzinacapan<\/b><p>Nourriture c\u00e9r\u00e9monielle et danse communautaire<\/p><small>Mill\u00e1n \u00b7 2010 \/ Hoyos Rivera \u00b7 2026<\/small><\/div><\/div><figcaption>Deux cadres documentaires de comparaison. Ce sch\u00e9ma n\u2019est pas une carte et ne d\u00e9limite pas le Totonacapan.<\/figcaption><\/figure><section class=\"prose\" id=\"r16-fr-section-2\"><figure class=\"iict-plate\" id=\"iict-plate-r16-a-fr\" lang=\"fr\" aria-labelledby=\"iict-plate-r16-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-r16-a-fr-title\">Trois temps se croisent sans se confondre<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r16-a-fr-art-title iict-plate-r16-a-fr-art-desc\"><title id=\"iict-plate-r16-a-fr-art-title\">Trois temps se croisent sans se confondre<\/title><desc id=\"iict-plate-r16-a-fr-art-desc\">1. Culture : suivre sol, plantes et conditions saisonni\u00e8res. 2. C\u00e9l\u00e9bration : situer dates et responsabilit\u00e9s. 3. Coop\u00e9ration : convenir d\u2019apports de temps, de nourriture ou de savoirs. Roues conceptuelles sans \u00e9quivalence de dur\u00e9e : une date festive ne mesure ni pluie ni travail agricole.<\/desc><defs><pattern id=\"iict-plate-r16-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-r16-a-fr-grain)\"\/><circle cx=\"237\" cy=\"181\" r=\"110\" fill=\"#dde2cf\" stroke=\"#a6b08e\" stroke-width=\"2\"\/><circle cx=\"497\" cy=\"181\" r=\"110\" fill=\"#ede0c3\" stroke=\"#baa26c\" stroke-width=\"2\"\/><circle cx=\"375\" cy=\"290\" r=\"100\" fill=\"#d8e3dc\" stroke=\"#93ada1\" stroke-width=\"2\"\/><g transform=\"translate(234 227) scale(0.63)\"><path d=\"M0 0 C-46 -44 -45 -160 0 -203 C47 -153 44 -43 0 0Z\" fill=\"#dec678\" stroke=\"#ae8e4b\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -28 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -28 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -28 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -42 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -42 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -42 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -56 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -56 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -56 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -70 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -70 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -70 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -84 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" 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stroke-linejoin=\"round\" \/><path d=\"M-2 -112 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -112 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -126 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -126 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -126 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -140 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -140 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -140 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-19 -154 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-2 -154 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M15 -154 q8 -10 15 -2 q-3 11 -14 8Z\" fill=\"#dfc77e\" stroke=\"#b39a56\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-5 3 Q-83 -25 -67 -139 Q-29 -119 -5 3Z\" fill=\"#8c9a68\" stroke=\"#61764d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M3 3 Q76 -47 56 -162 Q21 -115 3 3Z\" fill=\"#a0ac7f\" stroke=\"#61764d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M-7 -4 Q-39 -66 -62 -130 M6 -6 Q28 -80 53 -151\" fill=\"none\" stroke=\"#61764d\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><rect x=\"455\" y=\"130\" width=\"84\" height=\"98\" rx=\"4\" fill=\"#f5edda\" stroke=\"#a79563\" stroke-width=\"2\"\/><line x1=\"455\" y1=\"155\" x2=\"539\" y2=\"155\" stroke=\"#a79563\" stroke-width=\"2\" \/><path d=\"M341 285 Q375 258 410 285 M341 304 Q375 277 410 304 M341 323 Q375 296 410 323\" fill=\"none\" stroke=\"#78988b\" stroke-width=\"5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"237\" cy=\"69\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"237\" y=\"77\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"497\" cy=\"69\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"497\" y=\"77\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"375\" cy=\"390\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"375\" y=\"398\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>Culture : suivre sol, plantes et conditions saisonni\u00e8res.<\/li><li>C\u00e9l\u00e9bration : situer dates et responsabilit\u00e9s.<\/li><li>Coop\u00e9ration : convenir d\u2019apports de temps, de nourriture ou de savoirs.<\/li><\/ol><figcaption class=\"plate-caption\">Roues conceptuelles sans \u00e9quivalence de dur\u00e9e : une date festive ne mesure ni pluie ni travail agricole. \u00b7 Illustration originale de l\u2019Institut \u00b7 <a href=\"#r16-fr-sources\">Sources et confrontation<\/a><\/figcaption><\/figure>\n<h2>Pahuatl\u00e1n et Tzinacapan\u202f: deux lieux, deux port\u00e9es<\/h2><p>\u00c0 San Miguel Tzinacapan, communaut\u00e9 de Cuetzalan, les recherches r\u00e9centes sur l\u2019organisation festive ouvrent une approche plus localis\u00e9e. Cette s\u00e9rie entend passer de l\u2019\u00e9nonc\u00e9 \u00ab il existe des f\u00eates traditionnelles \u00bb \u00e0 des questions v\u00e9rifiables\u202f: qui pr\u00e9pare la c\u00e9l\u00e9bration, quelles t\u00e2ches sont partag\u00e9es, que transmet-on entre g\u00e9n\u00e9rations, quelle part rel\u00e8ve de la culture et quelle part du saint, comment les responsabilit\u00e9s ont-elles chang\u00e9\u202f? Alors seulement pourra-t-on \u00e9crire une sc\u00e8ne concr\u00e8te qui ne soit pas une illustration d\u00e9corative.<sup class=\"cite\"><a href=\"#r16-fr-ref-4\">[4]<\/a><\/sup><\/p><p>Pour la Sainte-Croix, nous disposons d\u2019un autre cas, plus pr\u00e9cis\u00e9ment situ\u00e9. Eliana Acosta M\u00e1rquez \u00e9tudie la Fiesta de los Manantiales chez les Nahuas de Pahuatl\u00e1n, notamment \u00e0 Atla. Son article de 2010 s\u2019appuie sur une recherche commenc\u00e9e en 2005 et place le 3 mai dans les relations \u00e0 l\u2019eau et les transformations religieuses et politiques. Ce cas permet une question pr\u00e9cise\u202f: comment une c\u00e9l\u00e9bration continue-t-elle lorsque ses participants ne comprennent pas de la m\u00eame mani\u00e8re ce qu\u2019ils font\u202f?<sup class=\"cite\"><a href=\"#r16-fr-ref-3\">[3]<\/a><\/sup><\/p><p>Nous ne d\u00e9pla\u00e7ons pas cette sc\u00e8ne \u00e0 San Miguel Tzinacapan. L\u2019\u00e9tude de Hoyos Rivera, publi\u00e9e en 2026, annonce un travail men\u00e9 de 2020 \u00e0 2025 et aborde la danse comme institution sociale et communautaire. Son r\u00e9sum\u00e9 identifie une recherche situ\u00e9e\u202f; il ne prouve pas comment la Sainte-Croix y a \u00e9t\u00e9 c\u00e9l\u00e9br\u00e9e. Pahuatl\u00e1n et Cuetzalan appartiennent \u00e0 une vaste r\u00e9gion montagneuse, mais ne sont ni des noms interchangeables ni deux exemples d\u2019une c\u00e9r\u00e9monie unique.<sup class=\"cite\"><a href=\"#r16-fr-ref-4\">[4]<\/a><\/sup><\/p><p>La comparaison apporte davantage que des diff\u00e9rences de localit\u00e9. Une synth\u00e8se r\u00e9gionale aide \u00e0 reconna\u00eetre des liens ; une ethnographie permet d\u2019examiner n\u00e9gociations et d\u00e9saccords. Utiliser seulement la premi\u00e8re risque de fabriquer de l\u2019uniformit\u00e9. Faire d\u2019un cas local la mesure de toute la r\u00e9gion produit la m\u00eame uniformit\u00e9 par un autre chemin. L\u2019\u00e9tendue et les personnes \u00e9tudi\u00e9es \u2014 l\u2019\u00e9chelle de la source \u2014 font partie de la preuve.<\/p><\/section><figure class=\"photo\"><img decoding=\"async\" src=\"https:\/\/totonacapan.com\/wordpress\/wp-content\/uploads\/2026\/11\/iict-r16-milpa-rinconada-2010.jpg\" alt=\"Milpa verte \u00e0 Rinconada, dans la municipalit\u00e9 de Chignahuapan, Puebla.\" width=\"2048\" height=\"1536\" loading=\"lazy\"><figcaption>Rinconada, Chignahuapan, Puebla \u00b7 3 ao\u00fbt 2010, selon les m\u00e9tadonn\u00e9es photographiques \u00b7 marvin_alacar \/ Wikimedia Commons \u00b7 CC BY-SA 3.0. Image int\u00e9grale ajust\u00e9e \u00e0 la largeur. Contexte agricole d\u2019une autre localit\u00e9 de montagne\u202f; elle ne documente pas une f\u00eate d\u2019Atla ou de Tzinacapan.<span class=\"figlinks\"><a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Milpa_en_Rinconada._Chignahuapan,_Pue._-_panoramio.jpg\">Fiche photographique<\/a> \u00b7 <a href=\"https:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/\">CC BY-SA 3.0<\/a><\/span><\/figcaption><\/figure><section class=\"prose\" id=\"r16-fr-section-3\"><figure class=\"iict-viz viz-network\" id=\"iict-viz-r16-fr\" lang=\"fr\" aria-labelledby=\"iict-viz-r16-fr-title\"><header><div class=\"viz-kicker\"><span>Carnets visuels<\/span><span>R16 \u00b7 01<\/span><\/div><h3 id=\"iict-viz-r16-fr-title\">Partager le travail, comprendre l\u2019organisation<\/h3><p>La coop\u00e9ration se comprend mieux lorsque les responsabilit\u00e9s sont distingu\u00e9es.<\/p><\/header><div class=\"viz-art\" style=\"--viz-cols:3\"><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\"><ellipse cx=\"128\" cy=\"34\" rx=\"41\" ry=\"15\"\/><path d=\"M87 34v18q41 30 82 0V34M87 50v18q41 30 82 0M110 76v13q41 25 82-2V65M169 50q25 2 23 15-9 18-48 13\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">01<\/span><h4>Contribuer<\/h4><p>Quelles ressources et quels engagements chaque personne apporte-t-elle ?<\/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\"><circle cx=\"140\" cy=\"31\" r=\"13\"\/><path d=\"M115 84V65q0-17 25-17t25 17v19M95 42a10 10 0 1 1 0-20M185 42a10 10 0 1 0 0-20M77 87V65q0-17 25-17M203 87V65q0-17-25-17M111 95h58\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">02<\/span><h4>Pr\u00e9parer<\/h4><p>Qui organise le travail et comment l\u2019apprend-on ?<\/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=\"M71 48h138q-6 45-69 45T71 48zM62 46h156M108 25q-10-10 2-19M140 25q-10-10 2-19M172 25q-10-10 2-19M115 99h50\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">03<\/span><h4>Partager<\/h4><p>Comment circulent nourriture, aide et reconnaissance ?<\/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=\"M80 22h120v56h-67l-24 20V78H80zM98 42h84M98 57h62\"\/><\/g><\/svg><span class=\"viz-number\" aria-hidden=\"true\">04<\/span><h4>D\u00e9cider<\/h4><p>Qui peut convenir des responsabilit\u00e9s, les interpr\u00e9ter et les transformer ?<\/p><\/div><\/div><figcaption>Questions pour comparer les recherches situ\u00e9es ; participer et d\u00e9cider ne sont pas synonymes.<span class=\"viz-source\">Synth\u00e8se visuelle originale de l\u2019Institut \u00b7 <a href=\"#r16-fr-sources\">Sources et confrontation<\/a><\/span><\/figcaption><\/figure>\n<h2>La nourriture rend les relations visibles<\/h2><p>Mill\u00e1n \u00e9tudie les aliments \u00e0 travers les liens qu\u2019ils \u00e9tablissent\u202f: offrir, recevoir et rendre comptent autant que pr\u00e9parer un repas. Son article r\u00e9unit des exemples du cycle de vie et des r\u00e9f\u00e9rences ethnographiques de diff\u00e9rentes p\u00e9riodes. Son int\u00e9r\u00eat ici est d\u2019ouvrir une question sociale sur la circulation des aliments, non de fournir un menu c\u00e9r\u00e9moniel valable pour toute la Sierra Norte.<sup class=\"cite\"><a href=\"#r16-fr-ref-2\">[2]<\/a><\/sup><\/p><p>La photographie d\u2019une table peut montrer des r\u00e9cipients et des convives. Elle montre rarement qui a obtenu les ingr\u00e9dients, combien de temps a demand\u00e9 la cuisine ou quel engagement exprime le fait d\u2019accepter un repas. Suivre ces t\u00e2ches rend visible la f\u00eate comme travail partag\u00e9. Cela \u00e9vite aussi de r\u00e9duire la cuisine \u00e0 l\u2019accompagnement pittoresque d\u2019un \u00e9v\u00e9nement important qui aurait lieu ailleurs.<\/p><p>La coop\u00e9ration appelle une autre question : partage-t-on aussi les d\u00e9cisions et la reconnaissance ? Le r\u00e9sum\u00e9 de l\u2019\u00e9tude de Rodr\u00edguez Blanco sur les charges communautaires \u00e0 Cuetzalan propose d\u2019examiner si une participation f\u00e9minine accrue transforme les rapports de genre ou conserve des subordinations sous une forme nouvelle. Nous retenons cette question pour comparer les interpr\u00e9tations, sans lui attribuer une r\u00e9ponse g\u00e9n\u00e9rale ni faire de ses cat\u00e9gories le portrait actuel de chaque communaut\u00e9.<sup class=\"cite\"><a href=\"#r16-fr-ref-5\">[5]<\/a><\/sup><\/p><\/section><section class=\"prose\" id=\"r16-fr-section-4\"><section class=\"iict-reading-addition\" data-kind=\"inline\" id=\"iict-reading-r16-fr\" lang=\"fr\" aria-labelledby=\"iict-reading-r16-fr-title\"><h3 id=\"iict-reading-r16-fr-title\">Une phrase qui relie l\u2019eau et la responsabilit\u00e9<\/h3><p>\u00ab L\u2019eau ne se fabrique pas \u00bb : Acosta M\u00e1rquez rel\u00e8ve cette formulation pour expliquer une id\u00e9e partag\u00e9e par des interlocuteurs d\u2019Atla dont les interpr\u00e9tations religieuses diff\u00e8rent. \u00c0 la page 12 de son \u00e9tude, l\u2019eau appara\u00eet comme un don re\u00e7u dans une relation de demande et d\u2019\u00e9change. <a class=\"reading-ref\" href=\"#iict-reading-r16-fr-source\" aria-label=\"Voir sources et comparaison\">\u2197<\/a><\/p><p>Cette phrase \u00e9claire ce qu\u2019une source r\u00e9unit au-del\u00e0 de son d\u00e9bit. Approvisionnement, travail, m\u00e9moire et responsabilit\u00e9s s\u2019y rencontrent. Suivre cette relation rend plus lisible la continuit\u00e9 d\u2019une f\u00eate, m\u00eame lorsque changent ses responsables ou les explications des participants.<\/p><p class=\"reading-links\"><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez \u00b7 Estudios Mesoamericanos 9, 2010, p. 12<\/a> \u00b7 <a href=\"#r16-fr-sources\">Sources et confrontation<\/a><\/p><\/section>\n<figure class=\"iict-plate\" id=\"iict-plate-r16-b-fr\" lang=\"fr\" aria-labelledby=\"iict-plate-r16-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-r16-b-fr-title\">Une source r\u00e9unit eau et responsabilit\u00e9<\/h3><\/div><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"plate-art\" viewBox=\"0 0 750 420\" role=\"img\" aria-labelledby=\"iict-plate-r16-b-fr-art-title iict-plate-r16-b-fr-art-desc\"><title id=\"iict-plate-r16-b-fr-art-title\">Une source r\u00e9unit eau et responsabilit\u00e9<\/title><desc id=\"iict-plate-r16-b-fr-art-desc\">1. L\u2019eau suit un parcours mat\u00e9riel. 2. En prendre soin engage travail et relations. 3. L\u2019interpr\u00e9tation culturelle s\u2019\u00e9tudie avec les voix et diff\u00e9rences de chaque lieu. Lecture illustr\u00e9e de l\u2019\u00e9tude d\u2019Atla, Pahuatl\u00e1n ; elle ne repr\u00e9sente ni une source localis\u00e9e ni un protocole c\u00e9r\u00e9moniel.<\/desc><defs><pattern id=\"iict-plate-r16-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-r16-b-fr-grain)\"\/><path d=\"M31 243 Q135 147 259 134 L374 201 L506 147 Q623 130 720 252 V420 H31Z\" fill=\"#d7dec9\" stroke=\"#a1ad8d\" stroke-width=\"2\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M31 289 Q177 222 277 241 L385 274 L506 232 Q643 200 720 282 V420 H31Z\" fill=\"#d1bd94\" stroke=\"#b29b71\" stroke-width=\"1\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M313 235 Q350 216 385 244 Q354 268 320 254Z\" fill=\"#708e87\" stroke=\"#5d7d78\" 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stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><g transform=\"translate(565 240) rotate(35) scale(0.64)\"><path d=\"M0 0 C-32 -45 -25 -92 0 -122 C30 -88 35 -40 0 0Z\" fill=\"#8d9b72\" stroke=\"#52694d\" stroke-width=\"1.5\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 0 Q-4 -60 0 -113\" fill=\"none\" stroke=\"#52694d\" stroke-width=\"1.3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -16 Q-10 -24 -18 -35\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -16 Q10 -24 18 -35\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -31 Q-12 -39 -19 -47\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -31 Q12 -39 19 -47\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -46 Q-14 -54 -20 -59\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -46 Q14 -54 20 -59\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -61 Q-16 -69 -21 -71\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -61 Q16 -69 21 -71\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -76 Q-18 -84 -22 -83\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -76 Q18 -84 22 -83\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -91 Q-20 -99 -23 -95\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><path d=\"M0 -91 Q20 -99 23 -95\" fill=\"none\" stroke=\"#617853\" stroke-width=\"0.8\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><\/g><path d=\"M206 243 Q243 271 218 302 M200 245 Q179 291 155 306\" fill=\"none\" stroke=\"#9a8865\" stroke-width=\"3\" stroke-linecap=\"round\" stroke-linejoin=\"round\" \/><circle cx=\"433\" cy=\"290\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"433\" y=\"298\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">1<\/text><circle cx=\"135\" cy=\"344\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"135\" y=\"352\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">2<\/text><circle cx=\"608\" cy=\"120\" r=\"20\" fill=\"#264e60\" stroke=\"#f8f4e9\" stroke-width=\"3\"\/><text x=\"608\" y=\"128\" fill=\"#fff\" font-family=\"Georgia,serif\" font-size=\"24\" text-anchor=\"middle\">3<\/text><\/svg><ol class=\"plate-legend\"><li>L\u2019eau suit un parcours mat\u00e9riel.<\/li><li>En prendre soin engage travail et relations.<\/li><li>L\u2019interpr\u00e9tation culturelle s\u2019\u00e9tudie avec les voix et diff\u00e9rences de chaque lieu.<\/li><\/ol><figcaption class=\"plate-caption\">Lecture illustr\u00e9e de l\u2019\u00e9tude d\u2019Atla, Pahuatl\u00e1n ; elle ne repr\u00e9sente ni une source localis\u00e9e ni un protocole c\u00e9r\u00e9moniel. \u00b7 Illustration originale de l\u2019Institut \u00b7 <a href=\"#r16-fr-sources\">Sources et confrontation<\/a><\/figcaption><\/figure>\n<h2>Continuer ne signifie pas rester identique<\/h2><p>Cette perspective \u00e9vite \u00e9galement d\u2019exotiser le rapport entre terre et f\u00eate. Toute famille qui a cultiv\u00e9 conna\u00eet l\u2019incertitude d\u2019une saison\u202f: trop de pluie, trop peu d\u2019eau, un travail difficile, une r\u00e9colte que les souhaits ne garantissent pas. La r\u00e9ponse c\u00e9r\u00e9monielle ne remplace pas les pratiques agricoles\u202f; elle appartient \u00e0 un cadre de sens et de vie commune dont la description revient \u00e0 ceux qui le vivent. Un bon article fait entendre les diff\u00e9rences\u202f: ce qu\u2019une localit\u00e9 appelle Sainte-Croix peut prendre un autre caract\u00e8re dans un village voisin.<\/p><p>Le cas de Pahuatl\u00e1n contredit une histoire trop confortable\u202f: une communaut\u00e9 unie qui aurait conserv\u00e9 le m\u00eame rite intact. Acosta M\u00e1rquez analyse transformations, interpr\u00e9tations et conflits. La permanence d\u2019une date n\u2019efface pas ces diff\u00e9rences. Une recherche sur la continuit\u00e9 doit expliquer qui conserve quoi, qui propose des changements et comment se traitent les d\u00e9saccords, plut\u00f4t que d\u2019appeler perte toute transformation.<sup class=\"cite\"><a href=\"#r16-fr-ref-3\">[3]<\/a><\/sup><\/p><p>La lecture compar\u00e9e soutient une conclusion d\u00e9limit\u00e9e\u202f: le calendrier peut coordonner travail et relations au milieu sans produire une interpr\u00e9tation unique de la f\u00eate. Il ne permet pas de calculer le rendement des milpas, de mesurer la coh\u00e9sion communautaire ni d\u2019affirmer ce que pense aujourd\u2019hui une famille. Il faudrait relier une localit\u00e9, une saison agricole et une c\u00e9l\u00e9bration pr\u00e9cises, en \u00e9coutant organisateurs, collaborateurs et personnes qui choisissent de ne pas participer.<\/p><\/section><section class=\"prose\" id=\"r16-fr-section-5\"><h2>Ce qui m\u00e9rite un r\u00e9cit<\/h2><p>La question centrale n\u2019est pas de savoir quelle image \u00ab typique \u00bb publier, mais comment les personnes organisent temps, travail et esp\u00e9rance autour de ce dont d\u00e9pend leur nourriture. Un r\u00e9cit suivant une journ\u00e9e de pr\u00e9paration, avec consentement et source, expliquerait davantage que dix photographies d\u00e9contextualis\u00e9es.<\/p><p>Le r\u00e9sultat est pour l\u2019instant documentaire\u202f: distinguer \u00e9chelles et temporalit\u00e9s rend plus compr\u00e9hensible le rapport entre milpa et f\u00eate. L\u2019\u00e9tape suivante ne consiste pas \u00e0 combler les lacunes par une sc\u00e8ne imagin\u00e9e. Elle consiste \u00e0 suivre une t\u00e2che concr\u00e8te \u2014 obtenir de l\u2019eau, pr\u00e9parer un repas, transmettre une charge \u2014 et \u00e0 demander comment elle s\u2019apprend, quelles obligations elle cr\u00e9e et ce qui a chang\u00e9. Le calendrier devient alors une histoire de relations plut\u00f4t qu\u2019une liste de dates.<\/p><\/section><section class=\"method\"><h2>\u00c9laboration de cet article<\/h2><p>Recherche documentaire r\u00e9vis\u00e9e le 5 novembre 2026. INPI, Mill\u00e1n et Acosta M\u00e1rquez ont \u00e9t\u00e9 lus int\u00e9gralement\u202f; seules les fiches et les r\u00e9sum\u00e9s indiqu\u00e9s de Hoyos Rivera et Rodr\u00edguez Blanco ont \u00e9t\u00e9 utilis\u00e9s. Aucun entretien ni travail de terrain n\u2019a \u00e9t\u00e9 r\u00e9alis\u00e9 pour cet article.<\/p><\/section><details class=\"sources\" id=\"r16-fr-sources\"><summary>Sources et confrontation<small>Ouvrir la recherche\u202f: hypoth\u00e8ses, diff\u00e9rences, port\u00e9e et r\u00e9f\u00e9rences<\/small><\/summary><div class=\"sourcebody\"><section class=\"contrast-item\"><h3><span class=\"number\">01<\/span>Quelle affirmation est mise \u00e0 l\u2019\u00e9preuve\u202f?<\/h3><p>L\u2019hypoth\u00e8se de lecture est qu\u2019une f\u00eate peut coordonner temps agricole, coop\u00e9ration et obligations religieuses. L\u2019alternative serait qu\u2019une date partag\u00e9e suppose une c\u00e9r\u00e9monie identique. L\u2019INPI propose un cadre r\u00e9gional\u202f; Acosta M\u00e1rquez permet de voir variation et conflit. Les sources justifient de situer chaque cas, non une r\u00e8gle uniforme pour toute la Sierra Norte. [1, 3]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">02<\/span>Quelle source parle de quel lieu\u202f?<\/h3><p>L\u2019INPI pr\u00e9sente les Nahuas de Puebla. Acosta M\u00e1rquez \u00e9tudie Pahuatl\u00e1n et Atla. Mill\u00e1n r\u00e9unit des exemples de la Sierra Norte, dont San Miguel Tzinacapan. Hoyos Rivera se concentre sur cette derni\u00e8re communaut\u00e9, \u00e0 Cuetzalan. Transf\u00e9rer une affirmation localis\u00e9e n\u00e9cessite une preuve suppl\u00e9mentaire\u202f: la proximit\u00e9 r\u00e9gionale ne suffit pas. [1\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">03<\/span>Quand a-t-on observ\u00e9 et publi\u00e9\u202f?<\/h3><p>L\u2019\u00e9tude d\u2019Acosta M\u00e1rquez, publi\u00e9e en 2010, renvoie \u00e0 une recherche commenc\u00e9e en 2005. Mill\u00e1n para\u00eet en 2010. Le r\u00e9sum\u00e9 de Hoyos Rivera situe son travail entre 2020 et 2025, avec publication en 2026. Ces chronologies diff\u00e8rent. Aucune ne constitue une observation directe des c\u00e9l\u00e9brations de novembre 2026. [2\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">04<\/span>Les sources concordent-elles ou \u00e9tudient-elles des objets diff\u00e9rents\u202f?<\/h3><p>Elles convergent sur le caract\u00e8re social des pratiques, mais leurs objets diff\u00e8rent\u202f: calendrier et organisation r\u00e9gionale, circulation des aliments, relations aux sources et danse communautaire. Nous ne les additionnons pas comme quatre t\u00e9moignages ind\u00e9pendants sur une m\u00eame Sainte-Croix \u00e0 Tzinacapan. Leurs questions diff\u00e9rentes font partie du contraste. [1\u20134]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">05<\/span>Que change une lecture attentive au genre\u202f?<\/h3><p>Le r\u00e9sum\u00e9 de Rodr\u00edguez Blanco formule une distinction d\u00e9cisive\u202f: participer davantage ne signifie pas automatiquement d\u00e9cider davantage. Cette lecture ajoute des questions de travail, de ressources et de reconnaissance \u00e0 celles de r\u00e9ciprocit\u00e9. Elle n\u2019attribue pas un sexe \u00e0 chaque t\u00e2che et ne suppose pas une place identique pour toutes les femmes ou tous les hommes. La lecture int\u00e9grale de cette \u00e9tude reste un compl\u00e9ment documentaire \u00e0 r\u00e9aliser. [2, 5]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">06<\/span>O\u00f9 se trouve la parole des participants\u202f?<\/h3><p>Les ethnographies comprennent des voix recueillies et \u00e9dit\u00e9es par leurs auteurs. Cet article ne les pr\u00e9sente pas comme ses propres entretiens. Acosta M\u00e1rquez permet de reconna\u00eetre des d\u00e9saccords dans le cas \u00e9tudi\u00e9\u202f; ce n\u2019est pas une consultation actuelle de la communaut\u00e9. Une future chronique devra pr\u00e9ciser qui consent \u00e0 parler, dans quelle langue et avec quelle possibilit\u00e9 de relire la repr\u00e9sentation de sa participation. [3]<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">07<\/span>Que ne prouvent ni les images ni les r\u00e9cits\u202f?<\/h3><p>La photographie d\u2019une milpa de Chignahuapan documente ce paysage agricole, non la Sainte-Croix d\u2019Atla ou de Tzinacapan. Un r\u00e9cit sur la pluie exprime un rapport de sens\u202f; il ne prouve pas m\u00e9t\u00e9orologiquement que le rite produit des pr\u00e9cipitations. Une description c\u00e9r\u00e9monielle ne d\u00e9montre pas non plus rendements agricoles, unanimit\u00e9 ou \u00e9galit\u00e9 des charges.<\/p><\/section><section class=\"contrast-item\"><h3><span class=\"number\">08<\/span>Quel est le r\u00e9sultat et qu\u2019est-ce qui pourrait le modifier\u202f?<\/h3><p>Il s\u2019agit d\u2019une comparaison documentaire situ\u00e9e, non d\u2019une ethnographie nouvelle. Une r\u00e9vision locale pourrait pr\u00e9ciser noms, variantes linguistiques, t\u00e2ches et changements r\u00e9cents, ou montrer que certains liens n\u2019op\u00e8rent pas dans une localit\u00e9 donn\u00e9e. Le compl\u00e9ment propos\u00e9 suppose le suivi d\u2019une saison et des entretiens avec des personnes aux responsabilit\u00e9s diverses. Ces v\u00e9rifications restent identifi\u00e9es pour une future r\u00e9vision locale.<\/p><\/section><section class=\"bibliography\"><h3>R\u00e9f\u00e9rences documentaires<\/h3><ol><li id=\"r16-fr-ref-1\"><a href=\"https:\/\/atlas.inpi.gob.mx\/nahuas-de-puebla-etnografia\/\">INPI. \u00ab Nahuas de Puebla \u2014 Etnograf\u00eda \u00bb, Atlas de los Pueblos Ind\u00edgenas de M\u00e9xico. Sans date visible. Synth\u00e8se r\u00e9gionale\u202f; fiche int\u00e9gralement lue.<\/a><\/li><li id=\"r16-fr-ref-2\"><a href=\"https:\/\/revistas.inah.gob.mx\/index.php\/diariodecampo\/article\/view\/3417\">Sa\u00fal Mill\u00e1n Valenzuela. \u00ab La comida y la vida ceremonial entre los nahuas de la Sierra Norte de Puebla \u00bb. Diario de Campo 1 (2010), 18\u201322. Texte int\u00e9gral consult\u00e9.<\/a><\/li><li id=\"r16-fr-ref-3\"><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez. \u00ab La Fiesta de los Manantiales. Una aproximaci\u00f3n al cambio y continuidad de la tradici\u00f3n religiosa entre los nahuas de Pahuatl\u00e1n \u00bb. Estudios Mesoamericanos, nouvelle s\u00e9rie 9 (juillet\u2013d\u00e9cembre 2010), 5\u201315. Texte int\u00e9gral consult\u00e9.<\/a><\/li><li id=\"r16-fr-ref-4\"><a href=\"https:\/\/www.revistas.inah.gob.mx\/index.php\/narrativasantropologicas\/article\/view\/24703\">Alejandra Hoyos Rivera. \u00ab Devoci\u00f3n en las sendas comunitarias de San Miguel Tzinacapan, Cuetzalan, Puebla \u00bb. Narrativas Antropol\u00f3gicas 14 (2026), 24\u201334. Publication le 1er juillet 2026. Fiche et r\u00e9sum\u00e9 consult\u00e9s, non le corps int\u00e9gral de l\u2019article.<\/a><\/li><li id=\"r16-fr-ref-5\"><a href=\"https:\/\/polcul.xoc.uam.mx\/index.php\/polcul\/article\/view\/1138\">Eugenia Rodr\u00edguez Blanco. \u00ab G\u00e9nero, etnicidad y cambio cultural: feminizaci\u00f3n del sistema de cargos en Cuetzalan \u00bb. Pol\u00edtica y Cultura 35 (2011), 87\u2013110. Fiche et r\u00e9sum\u00e9 consult\u00e9s\u202f; aucun r\u00e9sultat d\u00e9taill\u00e9 non v\u00e9rifi\u00e9 n\u2019est attribu\u00e9 au texte complet.<\/a><\/li><\/ol><\/section><\/div><section class=\"iict-reading-source\" id=\"iict-reading-r16-fr-source\" lang=\"fr\"><h4>Une phrase qui relie l\u2019eau et la responsabilit\u00e9<\/h4><p>La formulation est recueillie et interpr\u00e9t\u00e9e par Acosta M\u00e1rquez \u00e0 Atla. Elle exprime une relation culturelle \u00e0 l\u2019eau, pas une explication physique ni un propos de toutes les communaut\u00e9s nahuas.<\/p><p><a href=\"https:\/\/revistas-filologicas.unam.mx\/estudios-mesoamericanos\/index.php\/em\/article\/download\/41\/41\/165\">Eliana Acosta M\u00e1rquez \u00b7 Estudios Mesoamericanos 9, 2010, p. 12<\/a> \u00b7 <a href=\"#iict-reading-r16-fr\">Revenir au passage<\/a><\/p><\/section>\n<\/details><nav class=\"endnav\"><div><a href=\"https:\/\/totonacapan.com\/?page_id=1225#indice-articulos-fr\">\u2190 Retour \u00e0 l\u2019index des recherches<\/a><small>Cahiers de recherche \u00b7 R16<\/small><\/div><div><span class=\"eyebrow\">Lecture associ\u00e9e<\/span><a href=\"https:\/\/totonacapan.com\/?page_id=1304#r09-fr\">R09 \u00b7 Cuisines du Totonacapan\u202f: territoires, ingr\u00e9dients et savoirs \u2192<\/a><\/div><\/nav><!-- IICT-CITE R16 fr --><aside class=\"iict-citation\" id=\"citar-r16-fr\" aria-labelledby=\"citar-r16-fr-title\"><h2 id=\"citar-r16-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. \u00abQuand la milpa entre dans le calendrier : Sainte-Croix et mayordom\u00eda nahua\u00bb. <cite>Cahiers de recherche<\/cite>, <strong>R16<\/strong>. The Integral Management Society (IMSV). <a href=\"https:\/\/totonacapan.com\/?page_id=1348#r16-fr\">https:\/\/totonacapan.com\/?page_id=1348#r16-fr<\/a>.<\/blockquote><p><strong>R\u00e9f\u00e9rence interne:<\/strong> <a href=\"https:\/\/totonacapan.com\/?page_id=1348#r16-fr\">R16<\/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 R16 fr --><\/article><\/details><\/div><script>(function(){function openArticle(){var root=document.querySelector(\"#research-r16-release\"),t=document.getElementById(decodeURIComponent(location.hash.slice(1)));if(!root||!t||!root.contains(t))return;var p=t;while(p&&p!==root){if(p.tagName===\"DETAILS\")p.open=true;p=p.parentElement;}requestAnimationFrame(function(){requestAnimationFrame(function(){var q=t;while(q&&q!==root){if(q.tagName===\"DETAILS\")q.open=true;q=q.parentElement;}t.scrollIntoView({block:\"start\",behavior:\"instant\"});});});}addEventListener(\"hashchange\",openArticle);openArticle();})();<\/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 R16 \u00b7 Tierra, agua y trabajo compartido Cuando la milpa entra en el calendario Santa Cruz y mayordom\u00eda nahua Revisi\u00f3n documental \u00b7 5 de noviembre de 2026 En pocas palabras \u00bfC\u00f3mo se encuentran el tiempo de la milpa y [&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-1348","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages\/1348","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=1348"}],"version-history":[{"count":13,"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages\/1348\/revisions"}],"predecessor-version":[{"id":1660,"href":"https:\/\/totonacapan.com\/wordpress\/index.php?rest_route=\/wp\/v2\/pages\/1348\/revisions\/1660"}],"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=1348"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}