The social organization of the Otomi, during pre-Hispanic times, was made up of two strata: nobles and peasants. This culture settled in the Valle del Mezquital around 650 CE, and it is believed that they were the first permanent inhabitants of the region.
In about 1000 CE, Nahua migrants to the south displaced and marginalized many Otomi communities. In 1519, when the Spanish arrived in central Mexico, the Otomi were subjects of the Aztec Empire.
Geographical location of the otomies
Today, this ethnolinguistic group is one of the most numerous and widespread in the Mexican nation. Many of its communities are located in the central region of Mexico, on the northern slope of the Neovolcanic Axis and its intertwining with the Sierra Madre Oriental.
Social organization of the Otomi in pre-Hispanic times
During pre-Hispanic times, the social organization of the Otomi had a certain degree of complexity. This was made up of calpulli-type family groups.
The calpul consists of a neighborhood inhabited by related people or of the same lineage. They had territories reserved for future families.
Each of these clans had a defined geographical space. Together they formed a people with a common political organization.
In this sense, the settlement pattern of the ñha-ñhú, as they call themselves, was dispersed. And the evidence suggests that they were a semi-nomadic people whose houses were low and small.
In these settlements there were main sites that were inhabited by rulers, priests and the nobility. For their part, the macehuales (humble class farmers) lived in the calpulli.
Thus, its social system was based on two well-differentiated strata: noble (priests, owners, and tributes) and macehuals (peasants and tributaries).
This stratified social system functioned within a territorial political system organized in lordships. These were made up of one or more peoples that recognized a single authority.
But only some clans could be heads of these lordships. Neighboring clans often fought to impose or free themselves from tributes.
After the conquest and with the consolidation of the encomienda, the social organization of the Otomi was dismantled.
The caciques became intermediaries in the payment of taxes. Over time, their powers were limited until they disappeared.
The Otomi today
Today, the basic unit of communities is the family. This is made up of the father, mother and children. However, they are generally extended patrilineal families.
That is, the kinship is recognized from the paternal line. In addition, the residence is patrilocal (the men remain in the father's house).
All members of the family participate in agricultural activities, each with a job established according to gender and age.
On the other hand, the Otomi have a strong ritual kinship system. The most important symbolic link for this ethnic group is the compadrazgo.
The one that enjoys the most prestige is the christening. But there are also the godparents of the gospel, of communion and of weddings. Godparents are highly respected and considered protectors of Otomi homes.
References
- Danver, SL (2015). Native Peoples of the World: An Encyclopedia of Groups, Cultures and Contemporary Issues. New York: Routledge.
- Millán, S. and Valle, J. (2003). The Community without Limits: social structure and community organization in the indigenous regions of Mexico. Mexico City:
National Institute of Anthropology and History.
- Daville Landero, SL (2000). Querétaro: society, economy, politics and culture. Mexico DF: UNAM.
- Oehmichen Bazán, C. (2005). Identity, gender and inter-ethnic relations: Mazahuas in Mexico City. Mexico DF: UNAM.
- Vergara Hernández, A. (s / f). The ñha-ñhú or Otomí of the state of Hidalgo, a bird's eye view. Retrieved on December 15, 2017, from repository.uaeh.edu.mx.
- Lastra, Y. (2006). The Otomi: their language and their history. Mexico DF: UNAM.
- Mexico Indigenous Photographic Archive. (s / f). Otomies. Retrieved on December 15, 2017, deru.iis.sociales.unam.mx.
- Barriga Villanueva, Ry Martín Butragueño, P. (2014). Sociolinguistic History of Mexico. Mexico DF: The College of Mexico, Center for Linguistic and Literary Studies.