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Nahua population (also named Aztec or Mexica) was studied for HLA class II genes in a Mexican rural city (Santo Domingo Ocotitlan, Morelos State) belonging to the nowadays Náhuatl speaking areas in Mexico. The most frequent HLA class II alleles were typical Amerindian (HLA-DRB1*04:07, DQB1*03:01 DRB1*04:03 or DRB1*04:04) and also were some calculated extended haplotypes (HLA-DRB1*04:07-DQB1*03:02,DRB1*08:02-DQB1*04:02, or DRB1*10:01-DQB1*05:01 among others). When using HLA-DRB1 Neís genetic distances, our isolated Nahua population was found to be close to other Central America Amerindians like the ancient-established Mayans or Mixe. This may suggest that Nahuas origin was also from Central America. It contrasts to legend that assumes they came from the North, and they built the Aztec Empire after submitting Central America neighbouring ethnic groups before 1519 CE when Spaniards led by Hernán Cortés arrived to Mexico.

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BACKGROUND: An ethnomycological study was conducted to describe the fungus concept and the traditional fungus classification system for the Nahuas of San Isidro Buensuceso, in central Mexico. The study which provides information on the co-existence of various forms of classification, based on both cultural and biological characteristics. METHODS: The research included conducting community interviews and forest forays in the company of mushroom pickers. The triad technique, pile sorting, and fresh mushroom sampling methods were used. Traditional names were analyzed to describe the Nahua classification system for fungi. RESULTS AND CONCLUSION: The triad technique with non-utilitarian stimuli allowed the fungi to be identified as an independent group of plants and animals. The Nahua people of San Isidro classify fungi primarily based on their use, where they grow, and by humoral characteristics. The analysis of the names revealed a classification based on the criteria proposed by Brent Berlin. This study identified the detailed knowledge of fungi in this Nahua community. The criteria used for the recognition of the species are very reliable, since they use organoleptic, ecological, phenological, and morphological characteristics.

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Resumen Introducción: Reconstruir historias contribuye a forjar identidades sólidas. El ejercicio interdisciplinario desde la metodología histórica, permite vincular la disciplina de enfermería con las prácticas tradicionales de la partería del México Antiguo enfocada en la actividad del cuidado de la mujer embarazada. Objetivo: Interpretar el cuidado de las parteras nahuas prehispánicas de México en las crónicas de fray Bernardino de Sahagún. Desarrollo: Se analiza el papel de las parteras nahuas prehispánicas tomando como fuente primaria el facsímil del Códice Florentino o Historia General de las Cosas de Nueva España de fray Bernardino de Sahagún, disponible en la Biblioteca Central de la Universidad Nacional Autónoma de México (UNAM), en conjunto con fuentes secundarias de investigadores especialistas de la cultura náhuatl. Con base en la hermenéutica para la historiografía de la Colonia, la investigación se organiza en dos dimensiones, de lo general a lo particular. Mientras que la primera muestra los aspectos generales, geográficos, la cosmogonía y cosmovisión de la población estudiada; la segunda corresponde a las características sociales, culturales, políticas y fenomenológicas como son símbolos, cualidades, divinidades, además de significaciones en torno a la partera. Conclusiones: El estudio de la historicidad de la partería devela prácticas tradicionales permeadas de la cosmovisión mesoamericana, de las cuales subyace un cuidado multidimensional que ve a la mujer como un reflejo del cosmos, la tierra y el origen de lo sagrado. Asimismo, desde la cosmovisión de la partera se identifica un ejercicio de prácticas tradicionales, de las cuales subyacen premisas clasificadas como supuestos epistemológicos a partir de la acción.

Abstract Introduction: Reconstructing histories contributes to consolidate solid identities. Therefore, interdisciplinary actions, from the historic perspective, allow linking the discipline of nursing to the traditional midwifery practices which were focused on the care of pregnant women during the times of ancient Mexico. Objective: To interpret the way of caring of prehispanic Nahuas midwifes in Mexico based on the chronicles of fray Bernardino de Sahagún. Development: The role of prehispanic Nahuas midwives is analyzed through the consultation of a facsimile of the fray Bernardino de Sahagún Florentine Codex or General History of the Things of New Spain, available at the Biblioteca Central de la Universidad Nacional Autónoma de México (UNAM), as the main source, along with other secondary sources from diverse researchers of the Nahuatl culture. Based on the hermeneutics of the historiography of the colonial period, the research is organized in two dimensions: the general and the particular. While the first addresses the overall aspects related to the geography, cosmogony, and worldview of the studied population, the second focuses on the related social, cultural, political, and phenomenological characteristics, including the symbols, divinities, and meanings around midwifery. Conclusions: The study of this midwifery unveils traditional practices which suggest the prevalence of multidimensional care that addresses women as reflections of the universe, the land, and the sacred origin, all in agreement with the epistemological postures of these cultures.

Resumo Introdução: Reconstruir histórias contribui a forjar identidades sólidas. O trabalho interdisciplinar desde a metodologia histórica, permite ligar a disciplina de enfermagem com as práticas tradicionais da parteria do México Antigo focada na atividade do cuidado da mulher grávida. Objetivo: Interpretar o cuidado das parteiras nahuas prehispánicas do México nas crónicas do fray Bernardino de Sahagún. Desenvolvimento: Analisa-se o papel das parteiras nahuas prehispánicas tomando como fonte primária o fac-símile do Códice Florentino ou História Geral das Coisas da Nova Espanha de fray Bernardino de Sahagún, disponível na Biblioteca Central de la Universidad Nacional Autónoma de México (UNAM), em conjunto com fontes secundárias de pesquisadores especialistas da cultura náhuatl. Com base na hermenêutica para a historiografia da Colônia, a pesquisa organiza-se em duas dimensões, do geral para o particular. Enquanto a primeira mostra os aspectos gerais, geográficos, a cosmogonia e cosmovisão da população estudada, a segunda corresponde às caraterísticas sociais, culturais, políticas e fenomenológicas como são: símbolos, qualidades, divindades e significações em volta à parteira. Conclusões: O estudo da historicidade da parteria revela práticas tradicionais impregnadas da cosmovisão mesoamericana, das quais subjaz um cuidado multidimensional que vê à mulher como um reflexo do cosmos, a terra e a origem sagrada. Da mesma forma, desde a cosmovisão da parteira identifica-se um exercício de práticas tradicionais, das quais subjazem pressupostos classificados como supostos epistemológicos a partir da ação.

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HLA-A,-B,-C,-DRB1 and -DQB1 alleles have been studied in Chimila Amerindians from Sabana de San Angel (North Colombian Coast) by using high resolution molecular typing. A frequent extended haplotype was found:HLA-A*24:02-B*51:10-C*15:02-BRB1*04:07-DQB1*03:02 (28.7%) which has also been described in Amerinndian Mayos Mexican population (Mexico, California Gulf, Pacific Ocean). Other haplotypes had already been found in Amerindians from Mexico (Pacific and Atlantic Coast), Peru (highlands and Amazon Basin), Bolivia and North USA. A geographic pattern according to HLA allele or haplotype frequencies is lacking in Amerindians, as already known. Also, five new extended haplotypes were found in Chimila Amerindians. Their HLA-A*24:02 high frequencies characteristic is shared with aboriginal populations of Taiwan; also, HLA-C*01:02 high frequencies are found in New Zealand Maoris, New Caledonians and Kimberly Aborigines from Australia. Finally, this study may show a model of evolutionary factors acting and rising one HLA allele frequency (-A*24:02), but not in others that belong to the same or different HLA loci.

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BACKGROUND: Indigenous cultures are the result of their adaptation to the natural surroundings, in such a way that, amongst their main features is a set of knowledge, technologies and strategies for the appropriation of nature. In Cuetzalan del Progreso, Puebla, Mexico snakes represent 71.1% of the total local herpetofauna; and in addition to this, different groups of Nahuas have shown to have information of their use of various snake species in many ways. This study was conducted to investigate the traditional uses of snakes in this cultural group. METHODS: Formal and informal interviews were conducted with the inhabitants of the communities. During these interviews, 30 images of the different species of snakes present in the area were presented to the subjects, so that they would recognize them and reveal information about the knowledge they possess on them. A usage analysis was applied to each species considering the following categories: food purposes, medicinal, artisanal and magical-religious. Likewise, the frequency, the diversity and the value of use was estimated for these snakes. RESULTS: A total of 51 interviews were carried out. The individuals recognized 18 out of 30 images of snakes that were presented. The total of usage categories was five; we found that the magic-religious use was the most mentioned by 32 personas. Boa imperator and Antropoides nummifer were the species with the highest value of use. More than half of the interviewees mentioned killing snakes because they're poisonous and aggressive. In the magic-religious aspect the "Danza de los Negritos" is highlighted; this is a local festival, brought by Africans, and alludes to snakes. CONCLUSIONS: This study revealed that snakes are still very important for the culture in Cuetzalan del Progreso, finding that the magical-religious and the medicinal use stand out. On the other hand, the fear and misperception on the toxicity of snakes might represent a potential threat for their conservation. Therefore, it is necessary to carry out a long-term monitoring of the ethno-zoological activities, and develop a sustainable management plan compatible with the cultural characteristics of the natives of the region.

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This chapter uses a comparative approach to examine the maintenance of Indigenous practices related with Learning by Observing and Pitching In in two generations--parent generation and current child generation--in a Central Mexican Nahua community. In spite of cultural changes and the increase of Western schooling experience, these practices persist, to different degrees, as a Nahua cultural heritage with close historical relations to the key value of cuidado (stewardship). The chapter explores how children learn the value of cuidado in a variety of everyday activities, which include assuming responsibility in many social situations, primarily in cultivating corn, raising and protecting domestic animals, health practices, and participating in family ceremonial life. The chapter focuses on three main points: (1) Cuidado (assuming responsibility for), in the Nahua socio-cultural context, refers to the concepts of protection and "raising" as well as fostering other beings, whether humans, plants, or animals, to reach their potential and fulfill their development. (2) Children learn cuidado by contributing to family endeavors: They develop attention and self-motivation; they are capable of responsible actions; and they are able to transform participation to achieve the status of a competent member of local society. (3) This collaborative participation allows children to continue the cultural tradition and to preserve a Nahua heritage at a deeper level in a community in which Nahuatl language and dress have disappeared, and people do not identify themselves as Indigenous.

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